39.
The Discourse on the Essence of the Verse of the
Gita and the Creation of the Samadhi Mandir
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the Guru
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
Twice blessed is Shirdi and blessed is Dwarkamayi, the
dwelling place, where Sree Sai the purest one lived amidst
all until he left his mortal coil.
2.
Twice blessed are the people of Shirdi, for the sake of whom
Sai has come from such a long distance, for whatever be the
purpose, and obliged them.
3.
Shirdi originally was a small village which became important
because of Sai who lived there. It became a holy place
because of him and a place of pilgrimage.
4.
Blessed are the women of that Shirdi and blessed is their
singular faith. They sang about the unparalleled glories of
Sai while bathing, grinding and chaffing corn.
5.
Twice blessed is their love. They sang excellent songs.
Listening to some of the best from amongst them, the minds
became calm and were pacified.
6.
Therefore, for the benefit of the listeners, during the
narration, at the opportune time to satisfy their curiosity
I shall narrate them so that they are satisfied and
contented.
7.
Sai appeared first in the dominion of the Nizam, seated
under a mango tree near the road and came unexpectedly to
Shirdi with the marriage party from Dhoopkheda.
8.
From this village a very holy person by the name of Chand
Patil was the first one to find this treasure. The others
had just the ‘darshan’.
9.
It has been mentioned before how he lost his mare and how he
met Sai who made him smoke the ‘chillum’ and helped him to
find the mare.
10.
Chandbhai’s wife’s nephew was to be married and it was
destined that his bride would be from Shirdi. The marriage
party, therefore, came to the bride’s village.
11.
The detailed story regarding this has already been narrated
earlier. Yet I was reminded of it because of some incidence.
But it is not necessary to repeat it.
12.
Chand Patil was only an instrument. Sai had an immense
desire to uplift the devotees; so he took this avatar and,
on his own, came to Shirdi.
13.
Who but Sai would have uplifted the dull-witted, stupid, the
poor and the weak, devoid of education and any spiritual
practices – these devoted people who were guileless.
14.
From the age of eighteen, he was accustomed to a secluded
life. At night, he lay down anywhere fearlessly. He felt
that God was all-pervading.
15.
During the day he roamed everywhere; and at night he slept
in a place where there was a ditch earlier and was now the
village’s dung heap.
16.
Many years passed thus. The time came for a change in the
destiny of the ditch and a magnificent mansion was erected
over it. It was of Sai, the Compassionate One.
17.
Ultimately, that same ditch became the sanctum where Sai’s
body was given eternal rest and his Samadhi was built.
18.
That Sai Samartha, patron of the poor, in order that the
devotees should swim the difficult ocean of worldly
existence has rightly created this ship, of his biography,
for the benefit of his devotees through this instrument.
19.
As this river of worldly existence is very difficult to
cross and the dependent devotees are blind and lame for whom
he has an intense feeling, he is concerned about how they
would cross to the other bank.
20.
Each of us has to cross this ocean of existence for which
the inner self should be purified. The best means is to
purify the mind with the worship of God, as the foundation.
21.
There is no greater devotion than listening to his stories.
An attachment to the feet of the Guru is easily created by
listening. A pure and clean mind is developed by it from
which spirituality arises.
22.
By narrating the innumerable stories of Sai it will become a
big book. Even if I decide to describe them in short, it is
impossible to condense them.
23.
As the fondness of the listeners increases to hear them, so
also does my desire to narrate them. Let us mutually fulfil
our wishes and attain our welfare.
24.
Sai only is the helmsman and concentrated attention is the
boat. Listening to the stories with faith and respect will
carry one to the other shore without delay.
25.
In the last chapter was the description of the cooking
vessel in short; the strengthening of devotion to Lord Dutta
(of Chandorkar); and gratifying the desires of the devotees
with distribution of the ‘naivedya’.
26.
At the end of every chapter, a hint has been given about the
subject of the next chapter; and such has been the
arrangement. Everyone is aware of it.
27.
But when I ended the last chapter, I had no idea about the
topic of the next chapter. So I said that I would narrate
whatever Sai made me recall in the future.
28.
As I had clearly said, I now narrate what I recall with
Sai’s grace to the listeners. It is presented with
reverence.
29.
Therefore, I earnestly request the listeners to push aside
all their difficulties and to pay attention with a calm
mind. They will be pleased.
30.
Once, Chandorkar, the great devotee was sitting in the
Masjid pressing Baba’s feet, while he muttered the Gita to
himself.
31.
He knew by heart the fourth chapter of the Bhagvad Gita and
used to repeat it, as a habit, while his hands pressed Sai’s
feet. Now see what a strange thing happened.
32.
Sai Samartha had the knowledge of everything —the future,
the past and the present, He felt like explaining the
essence of the Gita to Nana.
33.
It was the chapter on the Yoga of Renunciation of Action in
Knowledge; and Nana’s indistinct muttering of it which led
to the question.
34.
“All these end in Knowledge, Partha (Arjun)”. When the
thirty-third verse ended, the next verse started: “By long
prostration.....”
35.
When the thirty-fourth verse started, Nana’s recitation came
to rest as Baba decided to ask a question and to impress
upon Nana his lesson.
36.
He said: “Nana, what are you muttering? Speak slowly and
clearly whatever you are saying, so that I can hear whatever
you are mumbling”.
37.
When he was asked to recite, obeying the orders, he recited
all the four lines of the verse. Then Baba asked him to
explain it with all the details.
38.
Then, Nana with great humility and with folded hands,
happily and in a sweet voice gave his reply, explaining what
the Lord (Sree Krishna) had to say.
39.
Now, so that everyone should clearly understand the dialogue
between Sai and Nana, we shall take the original verse from
the Gita quoting word by word.
40.
To understand the correct meaning of this question, as also
the Saint’s mind, this practice should be followed whereby
the meaning becomes clear and free of doubts.
41.
At the outset, Sanskrit is a difficult language. How did it
become easy for Sai to know it to be able to ask such
questions in depth? Inconceivable is the knowledge of the
saints!
42.
When did he study Sanskrit? When did he read the Gita, no
one knows! Yet he asked questions about the deeper meaning
of the Gita, as a knowledgeable person!
43.
For the satisfaction of the listeners and so that they get
the idea of the original verse, I shall give the words of
the Lord (Sree Krishana), which will be a great help for the
discussion:44.
“Tadviddhi pranipatena, pariprashnena sevya. Upadekshyanti
te gyanam, gyaninastattva darshinah”.
45.
This is the original verse from the Gita. See the meaning as
per the language. There have been innumerable commentaries
upon it, which agree as to its meaning.
46.
Nana was well-versed and had deeply studied the Gita. He
started explaining the meaning of every metric foot of this
verse.
47.
Nana, in a sweet melodious voice, modestly and humbly,
thinking of the natural order of construction of the words,
began explaining the meanings, with respect.
48.
He said: “Making prostrations at the Guru’s feet, giving
one’s life in the service of the Guru, and questioning the
Guru respectfully, then those who have attained the real
Knowledge will give instruction of that Knowledge.
49.
In essence, Krishna the Embodiment of Mercy is explaining to
Arjuna with love that service to the Guru and prostrations
to the Guru are necessary to attain the Real Knowledge.
50.
Arjuna, if you follow this path, then those who have Real
Knowledge will show you the way for the achievement of
Knowledge. Baba, this is the meaning that I know”.
51.
Anandgiri’s1 commentary on Shankarbhashya, commentaries of
Shankaranand1 and Shreedhar1, as also that of Madhusudan,
based on Neelakantha – all these are words of advice given
by God.
52.
Sai Samartha accepted the meaning of the first two metric
feet, but listen to what he said about the rest.
53.
Other devotees, who were eager as ‘chakor’ birds sat looking
at Sai’s face, which was like the moon, to savour the
particles of nectar, with their mouths agape and awe-struck.
54.
He said: “Nana, take into consideration the third metric
foot, once again. Before the word ‘gyana’ there is a sign of
suspension. Bring that into meaning.
55.
Am I saying something which is the opposite of it? Am I
twisting the true meaning? Are the earlier commentaries
untrue? Do not unnecessarily believe that.
56.
Where you say that philosophers and those who have attained
Real Knowledge will give instruction of that Knowledge, if
you use the word ‘Agyan’ (ignorance), then you will get the
real meaning.
57.
‘Gyan’ is not a subject matter of words’. How can it be
taught? Therefore, take the opposite of the word ‘Gyan’ and
then it can be experienced at every step.
58.
I have listened to the meaning that you have given using the
word ‘Gyan’. What do you lose by taking it as ‘Agyan’?
‘Agyan’ is a subject, that can be discussed. ‘Gyan’
transcends words.
59.
Just as the caul envelops the embryo or dust covers the
mirror or ashes cover the embers, so does ignorance cover
knowledge.
60.
The Lord has said in the Gita2 that ‘Gyan’ is veiled by
‘Agyan’. Therefore, when ‘Agyan’ is removed, ‘Gyan’ shines
on its own.
61.
‘Gyan’ shines with its own lustre and is self-effected. It
is like pure water covered with moss. The intelligent one,
who removes this moss will, find the pure water.
62.
Just as the sun and the moon when they have an eclipse are
ever shining and it is only our vision which has been
obstructed by the coming in-between by the planets Rahu and
Ketu.
63.
There is no obstacle for the sun and the moon. It is only
our perception which is affected. Similarly ‘Gyan’ is
unobstructed. It is self-evident and in its place.
64.
The Power of the inner vision of the eyes is ‘Gyan’. The
veil or the film over it which increases is ‘Agyan’ and it
is necessary to dispel it.
65.
That veil or film should be removed with the skill of your
hands and the inner vision should be allowed to manifest
driving away the darkness of ignorance.
66.
See, the entire visible universe is nothing but a show
created by illusion (Maya), which is indescribable. This is
the same Maya which has neither a beginning nor an end,
which has neither an appearance nor can it be realised. It
is this ‘Agyan’, which is manifest.
67.
‘Gyan’ is something which has to be realised and not
something that can be taught. To make prostrations, to
question respectfully and to serve the Guru are the only
means for his Grace.
68.
That the world is real is a great illusion. That is the dark
veil over ‘Gyan’. This has to be dispelled first. Then only,
Brahman will manifest, which is the greatest ‘Gyan’.
69.
The root cause of worldly existence is ‘Agyan’; and when the
collyrium of Guru’s Grace is put in the eyes, then the veil
of Maya will be removed and what remains is the Real ‘Gyan’.
70.
‘Gyan’ is not to be acquired. It is self-evident from the
outset. This is an established fact from the Veda-shastras.
The real impediment to the acquision of ‘Gyan’ is ‘Agyan’.
71.
The feeling of duality between God and the devotee is the
most extraordinary ‘Agyan’. When that ‘Agyan’ is dispelled
what remains is absolute ‘Gyan’.
72.
Only the ‘Agyan’ of the pure form of the rope makes us
mistake it for a snake. ‘Agyan’ can be dispelled by the
teaching of the real form. Then, will remain the ‘Gyan’ of
the rope.
73.
When gold is hidden under dirt, it shines only when the
impurities are removed. But to make it appear like that, it
is necessary to purify it with fire.
74.
The root cause of birth of a being is Maya. The being moves
according to its fate. The whole concept of duality depends
upon fate. The ego about the body is due to ‘Agyan’.
75.
Therefore, those who are without pride are not affected by
pleasure and pain. Those who are detached from the spurting
of pride, they have dispelled ‘Agyan’.
76.
Where there is ‘Agyan’ of one’s own self, that is the birthplace
of Maya. When, by the grace of the Guru, Maya is
removed, ‘Gyan’ about the Self is realised.
77.
Why should one use other debilitating practices except for
devotion to the Lord? Even Brahmadev is subject to Maya and
only devotion frees him.
78.
Even if one has attained ‘Brahmalok’, there is no ‘Mukti’
without devotion. If one forgets devotion there too, one
gets back to the cycle of birth and death.
79.
Therefore, for Maya to be dispelled, the only means is
worship of the Lord. A devotee of the Lord has no
degradation and is not attached to this worldly existence.
80.
People say that Maya is false but she is a sorceress,
entangling even the knowledge in its net all the time. But a
devotee can make Maya dance to his tune.
81.
Where those who are rich with knowledge are deceived, there
the devotees can withstand Maya, because they are always
surrendered at the feet of the Lord, whereas the
knowledgeable are proud of their knowledge.
82.
Therefore to overcome Maya, take refuge at the Sadguru’s
feet and whole heartedly surrender to him. The fear of the
worldly existence disappears immediately.
83.
Let death which is a certainty, come; but do not forget the
Lord. The senses may behave according to their nature but
the mind should always be meditating on Him.
84.
Just as the horses are harnessed to the chariot so is the
body to the senses. But hold firmly the reins of the mind
with the hand of your intellect.
85.
The mind which is full of doubts and delusions runs helterskelter
at its own will. It is the intellect, on its own,
which controls it and reins it in with its own powers.
86.
When a capable leader like the intellect is the charioteer
why would the master of the chariot (or one riding in the
chariot) worry? He should perform all his actions with a
calm mind.
87.
Once the mind is accustomed to leaving all the functions of
the body under the control of the intellect, everything
happens for one’s welfare.
88.
If the sense organs begin to enjoy the objects of the
senses, it will be a waste of energy and there is a fear of
degradation at every step.
89.
Whatever be the so-called pleasures of the five senses
ultimately cause nothing but sorrow and the greatest is
‘Agyan’.
90.
Beguiled by sound, the deer ultimately meets its death. The
elephant gets caught by its need for touch, and has to bear
the prick of the goad.
91.
Entranced by the beauty of the light, the moth loses its
life by burning its body; the fish which savours its food
and bites the bait immediately loses its life.
92.
The bee bewitched by the fragrance becomes a prisoner in the
lotus. If involvement of just one sense causes so much harm,
how fierce would the battle be when all five are involved.
93.
This is the case of the animals on the land, creatures
residing in water and the birds. Look at their bad
condition. Even the knowledgeable run after the sense
pleasures. What else is it but ‘Agyan’?
94.
If one gets away from sense pleasures by removal of ‘Agyan’,
then one gets happily absorbed in divine contemplation. One
would get involved in attainment of self-realisation and
would achieve immense happiness.
95.
Let your intellect meditate on the Guru, who is God; let
your ears hear his stories; let your mind concentrate on him
and let your tongue chant his name.
96.
Let your feet take you to the abode of the Guru; let your
nose inhale the fragrance of the flowers that have been
offered to him; let your hands touch his feet in obeisance
and let your eyes take his darshan.
97.
In this manner when employing all the senses for the Lord
with love, the state of those devotees is blissful. What
else is devotion to God?
98.
In conclusion, remove ‘Agyan’ from its roots. Know that
whatever remains is absolute ‘Gyan’. Such is the intent of
the verse which was explained by Sree Krishnarana to Arjun”.
99.
Nana was, as it is, full of humility. Listening to this
sweet clarification, he prostrated at Baba’s feet and
clasped them with both his hands.
100. Then he earnestly prayed with full faith “Remove my ‘Agyan’.
Punish my evil pride in an appropriate way.
101. My ‘Satvikta’ is superficial. But questions and doubts still
torment me from within. I cannot bear the least of slights
even for a moment. What else is ‘Agyan’?
102. Inwardly I have an intense desire to have fame but
outwardly, I show an inclination to spirituality. Lust and
anger smoulder within. What else is ‘Agyan’?
103. Inwardly I am a doer of all evil actions but make a show of
good or correct conduct outwardly. I am most ill-behaved and
fallen from virtue. What else is specifically ‘Agyan’?
104. Baba, you are the cloud of mercy. Sprinkle on me the water
of grace and extinguish this fire of ‘Agyan’. I will be
blessed by that much.
105. I do not need a discourse on ‘Gyan’. Remove my unlimited
‘Agyan’. Keep a merciful eye over me. I will be contented
and happy with that”.
106. Sai, the embodiment of Love and Cloud of Mercy, making Nana
an instrument has discoursed on the Gita thus, for your and
my and our sake.
107. Gita is the teaching and sayings of the Lord; therefore know
it to be the true scripture. It is eternal. It should never
be disregarded.
108. But the scriptures are not relevant to him who is deeply
attached to the sense pleasures or to him who is really
liberated. They are only meant for those who desire
liberation.
109. ‘I who am fully absorbed in the senses, when will I be
liberated?’ —these scriptures are meant only for those
desiring liberation and thinking in this manner, so that
they are saved.
110. Seeing one’s own devotee in such a state, and when the saint
feels pity for him, finding some pretext makes known the
teaching easily.
111. Look, God or Guru is whole-heartedly concerned about the
welfare of the devotee and remains worried about the
devotee’s well-being. He takes upon himself all the
difficulties.
112. Now another short narration about Sai’s methods and how he
accomplished some work without making any fuss about it.
113. The real reason was never disclosed, whether the work was
small or big. The work was completed gradually and there was
no mention about it anywhere.
114. When some work arises casually, it should be taken into hand
without pondering over its root cause or any indication. On
the contrary, there is a creation of confusion.
115.“One who only talks, what will he do? Clouds that thunder,
will they rain?” The true significance of this proverb is
showed by Sai through experience.
116. Avatars like Baba manifest on this earth for the well-being
of others. When their desired mission is finished they merge
into That which is not perceptible.
117. We do not know the root cause of our being, where we have
come from and where we will go; why we were created and what
is the reason for our birth.
118. We live a life as per our own will. Then the time comes for
death and all the senses are unable to function. Even then
the good thoughts do not come.
119. Even though we watch with our own eyes the wife, son,
brother, mother, other loved and dear ones dying, the mind
does not have these good thoughts.
120. The saints are not of this nature. They are very aware and
have full knowledge of their end and know of the time of
their death.
121. Till they are in body, they weary their bodies for their
devotees with great love and at the end the place where the
body is abandoned is utilised for the benefit of their
devotees.
122. Some have their ‘samadhi’ built before leaving the body, so
that their body may certainly find quietude at that place.
123. That is how Baba acted. But no one realised it earlier. He
got the ‘Samadhi Mandir’ built, in an unique way.
124. There was a very rich man of Nagpur, called Bapusaheb Butti.
Baba got the edifice raised by him.
125. Bapusaheb was a great devotee and attached to the feet of
Sai. He came often with his family and stayed at Shirdi to
serve him.
126. Being devoted at Sai’s feet he stayed there on and of, and
remaining always obedient to him, he felt like staying
always at Shirdi.
127. He felt like buying a small plot of land and constructing a
small building to stay there independently.
128. This was how the original seed was sown from which the tree
in the form of the temple stands today. This is the visible
monument of Sai Maharaj’s love for the benefit of his
devotees.
129. How this construction came about, what was the nature of the
beginning and how it took shape – listen to the whole
narration.
130. When Bapusaheb was sleeping once, on the first floor of
Dixit Wada, he got this idea while seeing a wonderful
vision.
131. There itself, where Madhavrao was sleeping on one of the
beds, he also had the same vision. Both were very surprised.
132. In Bapusaheb’s vision Baba was commanding him: “You should
build your own Wada certainly, with a Mandir within it”.
133. No sooner than the vision ended, Bapusaheb awakened. Sitting
on the bed, he began to recall the whole dream.
134. While he was thus occupied, he heard Madhavrao weeping.
Butti loudly called out to him. “Wake up” and this made him
fully awake.
135.“Oh, why were you weeping?” When Madhavrao was asked this,
he replied: “Listening to Sree’s loving words I could not
control my emotions.
136. My throat was choked with great emotion and my eyes were
overflowing with tears. I was unable to control my
tremendous love and thus I ended weeping”.
137. Baba came near me and gave me an explicit order. “Let there
be a Wada with a temple. It will fulfil the desires of all”.
138. Bapusaheb was left wondering why both had the same vision.
He no longer had any doubts. He decided to act upon it.
139. Butti was rich by birth and had the capability to build the
Wada with the temple. Madhavrao was just comfortably off;
and yet both had the same mission!
140. Their visions agreed. They were brimming with blissful
happiness. They drew up a plan and Kaka (Dixit) also
approved of it.
141. So be it. The next morning when all the three were near
Baba, Baba minutely observed Shama’s face as per his usual
habit.
142. Shama said ; “O Lord, what is this unfathomable sport of
yours? You do not even allow us to sleep undisturbed! You
make us rave then also”.
143. Hearing this, Baba covered both his ears with his hands and
said: “I have been here all the time, whatever else one may
say”.
144. So be it. Then the plan that had been earlier drawn up was
placed before Baba for his approval. Baba immediately gave
his permission to build the house with the temple.
145. Madhavrao got ready to supervise the work. The basement and
the ground floor got ready. Even the well was ready under
his direction. The construction work reached this level.
146. On his way to and from the Lendi, while the doors and
windows were being fixed, Baba watched with interest and
eagerness.
147. Baba would say pointing with his forefinger: “A door should
be here; a window there. Here, to the east, have a gallery.
It will look nice”.
148. Later, due to the law of cause and effect, further work was
destined to the credit of Bapusaheb Jog. Therefore, it was
entrusted to him.
149. As the work was progressing, Butti got an inspiration that
in the innermost space of the building he could install the
image of Murlidhar (Lord Krishna).
150. Though he got this idea, but without knowing Baba’s mind
Butti never initiated any work without getting the Guru’s
permission.
151. This was his regular habit. Baba’s permission was his creed.
There was no work which he started otherwise.
152. Why should there be a division in the middle? What is the
need for it? Demolishing the walls from both the sides, the
image of the Murlidhar could be installed.
153. Bapusaheb wanted the central hall to be the temple. But he
wanted to ask Baba what he felt about it. If he so desired,
it should be done without any doubts.
154. Therefore, he said to Madhavrao: “You take Baba’s opinion.
Then plan further work, as the Lord approves”.
155. While Baba was on his usual round and had come near the
Wada, right at the door, listen to what Shamrao asked:
156.“Lord, Bapusaheb says that by demolishing the two walls of
the central hall the image of the swarthy Murlidhar could be
installed with great love.
157. Making a square place or platform in the centre, we could
have a throne on which Murlidhar could be kept. It will look
beautiful.
158. This is what Bapusaheb is planning but needs your consent.
In this way, the temple and the house will be completed
quickly”.
159. Hearing these words of Shama, Baba happily gave his consent!
“After the temple is completed, we will come and live
there”.
160. Gazing at the Wada, Baba spoke very sweetly: “After the Wada
is completed, we shall use it for ourselves.
161. We shall be together there; there itself, we shall all play
and embrace each other lovingly and enjoy a time of plenty
happily”.
162. So be it. Then Madhavraoji asked Sree Sai: “If this is the
definite permission, then whether this is the auspicious
time to begin the foundation work (of that project).
163. Lord, this is a good time, isn’t it? Should I bring a
coconut to break?” “Break, break” Baba said. So he brought
a coconut immediately and broke it.
164. So be it. Later, the central hall was completed and also the
square platform for Murlidhar. The statue was also entrusted
to be made by a sculptor.
165. Later, there came a time when Baba became seriously ill and
death became imminent. The devotees were greatly anxious.
166. Bapusaheb was very restless and wondering, about the future
of this Wada. He did not know what would happen and was,
therefore, disturbed.
167. Henceforth would Baba’s feet touch this temple (and
consecrate it). Would the lakhs of rupees have been spent in
vain now that this problem had arisen?
168. When Baba is no more, why should there be Murlidhar or a
house, why the Wada or the temple? Butti was miserable.
169. Later, because of good fortune, when the end came, due to
Sai’s orders, the Wada had a great destiny and all were
pleased.
170.“Place me in the Wada.” These words of Baba at the time of
passing away, when they were uttered by Baba, brought great
relief to all.
171. Then the holy remains of Sai’s body rested finally in the
central hall. The Wada became the Samadhi mandir.
Unfathomable is Sai’s life!
172. That Butti is blessed and fortunate in whose own house
the body of Sree Sai rests, and whose very name is most
holy.
173. So be it. I hope that listening to this purifying story has
made the listeners happy. Hemad is surrendered to Sainath
and may he never be separated from his feet, even for a
moment.
174. Whatever happens, good or bad, if only Sai is pleased by my
following the righteous path, I will attain my well-being
undoubtedly.
175. The story, the narrator and the narration is Sai Samartha
himself. Who and what is Hemad there? He is merely a pen-
name.
176. Further narration that you will hear will be in accordance
with my future inspiration. Whatever happens, by and by, why
should I be worried about it now?
May there be well-being. This is the end of thirty-ninth chapter,
of the Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called “The
Discourse on the Essence of the Verse of the Gita and the
Creation of the Samadhi Mandir”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1. These are learned philosophers, whose commentaries exist on the
celebrated work Shankarbhashya, which itself is a commentary on
Badrayan’s Vedanta Sutra, which is considered to be one of this considered to be one of the
three corner stones of Indian philosophy.
2. Chapter 5 Verse 15.
Samadhi Mandir
Gopal Rao alias
Bapusaheb Butti
That Butti is blessed and fortunate in whose own house the body of Sree Sai rests, and
whose very name is most holy. (Ch. 39, ovi 172)
The Discourse on the Essence of the Verse of the
Gita and the Creation of the Samadhi Mandir
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the Guru
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
Twice blessed is Shirdi and blessed is Dwarkamayi, the
dwelling place, where Sree Sai the purest one lived amidst
all until he left his mortal coil.
2.
Twice blessed are the people of Shirdi, for the sake of whom
Sai has come from such a long distance, for whatever be the
purpose, and obliged them.
3.
Shirdi originally was a small village which became important
because of Sai who lived there. It became a holy place
because of him and a place of pilgrimage.
4.
Blessed are the women of that Shirdi and blessed is their
singular faith. They sang about the unparalleled glories of
Sai while bathing, grinding and chaffing corn.
5.
Twice blessed is their love. They sang excellent songs.
Listening to some of the best from amongst them, the minds
became calm and were pacified.
6.
Therefore, for the benefit of the listeners, during the
narration, at the opportune time to satisfy their curiosity
I shall narrate them so that they are satisfied and
contented.
7.
Sai appeared first in the dominion of the Nizam, seated
under a mango tree near the road and came unexpectedly to
Shirdi with the marriage party from Dhoopkheda.
8.
From this village a very holy person by the name of Chand
Patil was the first one to find this treasure. The others
had just the ‘darshan’.
9.
It has been mentioned before how he lost his mare and how he
met Sai who made him smoke the ‘chillum’ and helped him to
find the mare.
10.
Chandbhai’s wife’s nephew was to be married and it was
destined that his bride would be from Shirdi. The marriage
party, therefore, came to the bride’s village.
11.
The detailed story regarding this has already been narrated
earlier. Yet I was reminded of it because of some incidence.
But it is not necessary to repeat it.
12.
Chand Patil was only an instrument. Sai had an immense
desire to uplift the devotees; so he took this avatar and,
on his own, came to Shirdi.
13.
Who but Sai would have uplifted the dull-witted, stupid, the
poor and the weak, devoid of education and any spiritual
practices – these devoted people who were guileless.
14.
From the age of eighteen, he was accustomed to a secluded
life. At night, he lay down anywhere fearlessly. He felt
that God was all-pervading.
15.
During the day he roamed everywhere; and at night he slept
in a place where there was a ditch earlier and was now the
village’s dung heap.
16.
Many years passed thus. The time came for a change in the
destiny of the ditch and a magnificent mansion was erected
over it. It was of Sai, the Compassionate One.
17.
Ultimately, that same ditch became the sanctum where Sai’s
body was given eternal rest and his Samadhi was built.
18.
That Sai Samartha, patron of the poor, in order that the
devotees should swim the difficult ocean of worldly
existence has rightly created this ship, of his biography,
for the benefit of his devotees through this instrument.
19.
As this river of worldly existence is very difficult to
cross and the dependent devotees are blind and lame for whom
he has an intense feeling, he is concerned about how they
would cross to the other bank.
20.
Each of us has to cross this ocean of existence for which
the inner self should be purified. The best means is to
purify the mind with the worship of God, as the foundation.
21.
There is no greater devotion than listening to his stories.
An attachment to the feet of the Guru is easily created by
listening. A pure and clean mind is developed by it from
which spirituality arises.
22.
By narrating the innumerable stories of Sai it will become a
big book. Even if I decide to describe them in short, it is
impossible to condense them.
23.
As the fondness of the listeners increases to hear them, so
also does my desire to narrate them. Let us mutually fulfil
our wishes and attain our welfare.
24.
Sai only is the helmsman and concentrated attention is the
boat. Listening to the stories with faith and respect will
carry one to the other shore without delay.
25.
In the last chapter was the description of the cooking
vessel in short; the strengthening of devotion to Lord Dutta
(of Chandorkar); and gratifying the desires of the devotees
with distribution of the ‘naivedya’.
26.
At the end of every chapter, a hint has been given about the
subject of the next chapter; and such has been the
arrangement. Everyone is aware of it.
27.
But when I ended the last chapter, I had no idea about the
topic of the next chapter. So I said that I would narrate
whatever Sai made me recall in the future.
28.
As I had clearly said, I now narrate what I recall with
Sai’s grace to the listeners. It is presented with
reverence.
29.
Therefore, I earnestly request the listeners to push aside
all their difficulties and to pay attention with a calm
mind. They will be pleased.
30.
Once, Chandorkar, the great devotee was sitting in the
Masjid pressing Baba’s feet, while he muttered the Gita to
himself.
31.
He knew by heart the fourth chapter of the Bhagvad Gita and
used to repeat it, as a habit, while his hands pressed Sai’s
feet. Now see what a strange thing happened.
32.
Sai Samartha had the knowledge of everything —the future,
the past and the present, He felt like explaining the
essence of the Gita to Nana.
33.
It was the chapter on the Yoga of Renunciation of Action in
Knowledge; and Nana’s indistinct muttering of it which led
to the question.
34.
“All these end in Knowledge, Partha (Arjun)”. When the
thirty-third verse ended, the next verse started: “By long
prostration.....”
35.
When the thirty-fourth verse started, Nana’s recitation came
to rest as Baba decided to ask a question and to impress
upon Nana his lesson.
36.
He said: “Nana, what are you muttering? Speak slowly and
clearly whatever you are saying, so that I can hear whatever
you are mumbling”.
37.
When he was asked to recite, obeying the orders, he recited
all the four lines of the verse. Then Baba asked him to
explain it with all the details.
38.
Then, Nana with great humility and with folded hands,
happily and in a sweet voice gave his reply, explaining what
the Lord (Sree Krishna) had to say.
39.
Now, so that everyone should clearly understand the dialogue
between Sai and Nana, we shall take the original verse from
the Gita quoting word by word.
40.
To understand the correct meaning of this question, as also
the Saint’s mind, this practice should be followed whereby
the meaning becomes clear and free of doubts.
41.
At the outset, Sanskrit is a difficult language. How did it
become easy for Sai to know it to be able to ask such
questions in depth? Inconceivable is the knowledge of the
saints!
42.
When did he study Sanskrit? When did he read the Gita, no
one knows! Yet he asked questions about the deeper meaning
of the Gita, as a knowledgeable person!
43.
For the satisfaction of the listeners and so that they get
the idea of the original verse, I shall give the words of
the Lord (Sree Krishana), which will be a great help for the
discussion:44.
“Tadviddhi pranipatena, pariprashnena sevya. Upadekshyanti
te gyanam, gyaninastattva darshinah”.
45.
This is the original verse from the Gita. See the meaning as
per the language. There have been innumerable commentaries
upon it, which agree as to its meaning.
46.
Nana was well-versed and had deeply studied the Gita. He
started explaining the meaning of every metric foot of this
verse.
47.
Nana, in a sweet melodious voice, modestly and humbly,
thinking of the natural order of construction of the words,
began explaining the meanings, with respect.
48.
He said: “Making prostrations at the Guru’s feet, giving
one’s life in the service of the Guru, and questioning the
Guru respectfully, then those who have attained the real
Knowledge will give instruction of that Knowledge.
49.
In essence, Krishna the Embodiment of Mercy is explaining to
Arjuna with love that service to the Guru and prostrations
to the Guru are necessary to attain the Real Knowledge.
50.
Arjuna, if you follow this path, then those who have Real
Knowledge will show you the way for the achievement of
Knowledge. Baba, this is the meaning that I know”.
51.
Anandgiri’s1 commentary on Shankarbhashya, commentaries of
Shankaranand1 and Shreedhar1, as also that of Madhusudan,
based on Neelakantha – all these are words of advice given
by God.
52.
Sai Samartha accepted the meaning of the first two metric
feet, but listen to what he said about the rest.
53.
Other devotees, who were eager as ‘chakor’ birds sat looking
at Sai’s face, which was like the moon, to savour the
particles of nectar, with their mouths agape and awe-struck.
54.
He said: “Nana, take into consideration the third metric
foot, once again. Before the word ‘gyana’ there is a sign of
suspension. Bring that into meaning.
55.
Am I saying something which is the opposite of it? Am I
twisting the true meaning? Are the earlier commentaries
untrue? Do not unnecessarily believe that.
56.
Where you say that philosophers and those who have attained
Real Knowledge will give instruction of that Knowledge, if
you use the word ‘Agyan’ (ignorance), then you will get the
real meaning.
57.
‘Gyan’ is not a subject matter of words’. How can it be
taught? Therefore, take the opposite of the word ‘Gyan’ and
then it can be experienced at every step.
58.
I have listened to the meaning that you have given using the
word ‘Gyan’. What do you lose by taking it as ‘Agyan’?
‘Agyan’ is a subject, that can be discussed. ‘Gyan’
transcends words.
59.
Just as the caul envelops the embryo or dust covers the
mirror or ashes cover the embers, so does ignorance cover
knowledge.
60.
The Lord has said in the Gita2 that ‘Gyan’ is veiled by
‘Agyan’. Therefore, when ‘Agyan’ is removed, ‘Gyan’ shines
on its own.
61.
‘Gyan’ shines with its own lustre and is self-effected. It
is like pure water covered with moss. The intelligent one,
who removes this moss will, find the pure water.
62.
Just as the sun and the moon when they have an eclipse are
ever shining and it is only our vision which has been
obstructed by the coming in-between by the planets Rahu and
Ketu.
63.
There is no obstacle for the sun and the moon. It is only
our perception which is affected. Similarly ‘Gyan’ is
unobstructed. It is self-evident and in its place.
64.
The Power of the inner vision of the eyes is ‘Gyan’. The
veil or the film over it which increases is ‘Agyan’ and it
is necessary to dispel it.
65.
That veil or film should be removed with the skill of your
hands and the inner vision should be allowed to manifest
driving away the darkness of ignorance.
66.
See, the entire visible universe is nothing but a show
created by illusion (Maya), which is indescribable. This is
the same Maya which has neither a beginning nor an end,
which has neither an appearance nor can it be realised. It
is this ‘Agyan’, which is manifest.
67.
‘Gyan’ is something which has to be realised and not
something that can be taught. To make prostrations, to
question respectfully and to serve the Guru are the only
means for his Grace.
68.
That the world is real is a great illusion. That is the dark
veil over ‘Gyan’. This has to be dispelled first. Then only,
Brahman will manifest, which is the greatest ‘Gyan’.
69.
The root cause of worldly existence is ‘Agyan’; and when the
collyrium of Guru’s Grace is put in the eyes, then the veil
of Maya will be removed and what remains is the Real ‘Gyan’.
70.
‘Gyan’ is not to be acquired. It is self-evident from the
outset. This is an established fact from the Veda-shastras.
The real impediment to the acquision of ‘Gyan’ is ‘Agyan’.
71.
The feeling of duality between God and the devotee is the
most extraordinary ‘Agyan’. When that ‘Agyan’ is dispelled
what remains is absolute ‘Gyan’.
72.
Only the ‘Agyan’ of the pure form of the rope makes us
mistake it for a snake. ‘Agyan’ can be dispelled by the
teaching of the real form. Then, will remain the ‘Gyan’ of
the rope.
73.
When gold is hidden under dirt, it shines only when the
impurities are removed. But to make it appear like that, it
is necessary to purify it with fire.
74.
The root cause of birth of a being is Maya. The being moves
according to its fate. The whole concept of duality depends
upon fate. The ego about the body is due to ‘Agyan’.
75.
Therefore, those who are without pride are not affected by
pleasure and pain. Those who are detached from the spurting
of pride, they have dispelled ‘Agyan’.
76.
Where there is ‘Agyan’ of one’s own self, that is the birthplace
of Maya. When, by the grace of the Guru, Maya is
removed, ‘Gyan’ about the Self is realised.
77.
Why should one use other debilitating practices except for
devotion to the Lord? Even Brahmadev is subject to Maya and
only devotion frees him.
78.
Even if one has attained ‘Brahmalok’, there is no ‘Mukti’
without devotion. If one forgets devotion there too, one
gets back to the cycle of birth and death.
79.
Therefore, for Maya to be dispelled, the only means is
worship of the Lord. A devotee of the Lord has no
degradation and is not attached to this worldly existence.
80.
People say that Maya is false but she is a sorceress,
entangling even the knowledge in its net all the time. But a
devotee can make Maya dance to his tune.
81.
Where those who are rich with knowledge are deceived, there
the devotees can withstand Maya, because they are always
surrendered at the feet of the Lord, whereas the
knowledgeable are proud of their knowledge.
82.
Therefore to overcome Maya, take refuge at the Sadguru’s
feet and whole heartedly surrender to him. The fear of the
worldly existence disappears immediately.
83.
Let death which is a certainty, come; but do not forget the
Lord. The senses may behave according to their nature but
the mind should always be meditating on Him.
84.
Just as the horses are harnessed to the chariot so is the
body to the senses. But hold firmly the reins of the mind
with the hand of your intellect.
85.
The mind which is full of doubts and delusions runs helterskelter
at its own will. It is the intellect, on its own,
which controls it and reins it in with its own powers.
86.
When a capable leader like the intellect is the charioteer
why would the master of the chariot (or one riding in the
chariot) worry? He should perform all his actions with a
calm mind.
87.
Once the mind is accustomed to leaving all the functions of
the body under the control of the intellect, everything
happens for one’s welfare.
88.
If the sense organs begin to enjoy the objects of the
senses, it will be a waste of energy and there is a fear of
degradation at every step.
89.
Whatever be the so-called pleasures of the five senses
ultimately cause nothing but sorrow and the greatest is
‘Agyan’.
90.
Beguiled by sound, the deer ultimately meets its death. The
elephant gets caught by its need for touch, and has to bear
the prick of the goad.
91.
Entranced by the beauty of the light, the moth loses its
life by burning its body; the fish which savours its food
and bites the bait immediately loses its life.
92.
The bee bewitched by the fragrance becomes a prisoner in the
lotus. If involvement of just one sense causes so much harm,
how fierce would the battle be when all five are involved.
93.
This is the case of the animals on the land, creatures
residing in water and the birds. Look at their bad
condition. Even the knowledgeable run after the sense
pleasures. What else is it but ‘Agyan’?
94.
If one gets away from sense pleasures by removal of ‘Agyan’,
then one gets happily absorbed in divine contemplation. One
would get involved in attainment of self-realisation and
would achieve immense happiness.
95.
Let your intellect meditate on the Guru, who is God; let
your ears hear his stories; let your mind concentrate on him
and let your tongue chant his name.
96.
Let your feet take you to the abode of the Guru; let your
nose inhale the fragrance of the flowers that have been
offered to him; let your hands touch his feet in obeisance
and let your eyes take his darshan.
97.
In this manner when employing all the senses for the Lord
with love, the state of those devotees is blissful. What
else is devotion to God?
98.
In conclusion, remove ‘Agyan’ from its roots. Know that
whatever remains is absolute ‘Gyan’. Such is the intent of
the verse which was explained by Sree Krishnarana to Arjun”.
99.
Nana was, as it is, full of humility. Listening to this
sweet clarification, he prostrated at Baba’s feet and
clasped them with both his hands.
100. Then he earnestly prayed with full faith “Remove my ‘Agyan’.
Punish my evil pride in an appropriate way.
101. My ‘Satvikta’ is superficial. But questions and doubts still
torment me from within. I cannot bear the least of slights
even for a moment. What else is ‘Agyan’?
102. Inwardly I have an intense desire to have fame but
outwardly, I show an inclination to spirituality. Lust and
anger smoulder within. What else is ‘Agyan’?
103. Inwardly I am a doer of all evil actions but make a show of
good or correct conduct outwardly. I am most ill-behaved and
fallen from virtue. What else is specifically ‘Agyan’?
104. Baba, you are the cloud of mercy. Sprinkle on me the water
of grace and extinguish this fire of ‘Agyan’. I will be
blessed by that much.
105. I do not need a discourse on ‘Gyan’. Remove my unlimited
‘Agyan’. Keep a merciful eye over me. I will be contented
and happy with that”.
106. Sai, the embodiment of Love and Cloud of Mercy, making Nana
an instrument has discoursed on the Gita thus, for your and
my and our sake.
107. Gita is the teaching and sayings of the Lord; therefore know
it to be the true scripture. It is eternal. It should never
be disregarded.
108. But the scriptures are not relevant to him who is deeply
attached to the sense pleasures or to him who is really
liberated. They are only meant for those who desire
liberation.
109. ‘I who am fully absorbed in the senses, when will I be
liberated?’ —these scriptures are meant only for those
desiring liberation and thinking in this manner, so that
they are saved.
110. Seeing one’s own devotee in such a state, and when the saint
feels pity for him, finding some pretext makes known the
teaching easily.
111. Look, God or Guru is whole-heartedly concerned about the
welfare of the devotee and remains worried about the
devotee’s well-being. He takes upon himself all the
difficulties.
112. Now another short narration about Sai’s methods and how he
accomplished some work without making any fuss about it.
113. The real reason was never disclosed, whether the work was
small or big. The work was completed gradually and there was
no mention about it anywhere.
114. When some work arises casually, it should be taken into hand
without pondering over its root cause or any indication. On
the contrary, there is a creation of confusion.
115.“One who only talks, what will he do? Clouds that thunder,
will they rain?” The true significance of this proverb is
showed by Sai through experience.
116. Avatars like Baba manifest on this earth for the well-being
of others. When their desired mission is finished they merge
into That which is not perceptible.
117. We do not know the root cause of our being, where we have
come from and where we will go; why we were created and what
is the reason for our birth.
118. We live a life as per our own will. Then the time comes for
death and all the senses are unable to function. Even then
the good thoughts do not come.
119. Even though we watch with our own eyes the wife, son,
brother, mother, other loved and dear ones dying, the mind
does not have these good thoughts.
120. The saints are not of this nature. They are very aware and
have full knowledge of their end and know of the time of
their death.
121. Till they are in body, they weary their bodies for their
devotees with great love and at the end the place where the
body is abandoned is utilised for the benefit of their
devotees.
122. Some have their ‘samadhi’ built before leaving the body, so
that their body may certainly find quietude at that place.
123. That is how Baba acted. But no one realised it earlier. He
got the ‘Samadhi Mandir’ built, in an unique way.
124. There was a very rich man of Nagpur, called Bapusaheb Butti.
Baba got the edifice raised by him.
125. Bapusaheb was a great devotee and attached to the feet of
Sai. He came often with his family and stayed at Shirdi to
serve him.
126. Being devoted at Sai’s feet he stayed there on and of, and
remaining always obedient to him, he felt like staying
always at Shirdi.
127. He felt like buying a small plot of land and constructing a
small building to stay there independently.
128. This was how the original seed was sown from which the tree
in the form of the temple stands today. This is the visible
monument of Sai Maharaj’s love for the benefit of his
devotees.
129. How this construction came about, what was the nature of the
beginning and how it took shape – listen to the whole
narration.
130. When Bapusaheb was sleeping once, on the first floor of
Dixit Wada, he got this idea while seeing a wonderful
vision.
131. There itself, where Madhavrao was sleeping on one of the
beds, he also had the same vision. Both were very surprised.
132. In Bapusaheb’s vision Baba was commanding him: “You should
build your own Wada certainly, with a Mandir within it”.
133. No sooner than the vision ended, Bapusaheb awakened. Sitting
on the bed, he began to recall the whole dream.
134. While he was thus occupied, he heard Madhavrao weeping.
Butti loudly called out to him. “Wake up” and this made him
fully awake.
135.“Oh, why were you weeping?” When Madhavrao was asked this,
he replied: “Listening to Sree’s loving words I could not
control my emotions.
136. My throat was choked with great emotion and my eyes were
overflowing with tears. I was unable to control my
tremendous love and thus I ended weeping”.
137. Baba came near me and gave me an explicit order. “Let there
be a Wada with a temple. It will fulfil the desires of all”.
138. Bapusaheb was left wondering why both had the same vision.
He no longer had any doubts. He decided to act upon it.
139. Butti was rich by birth and had the capability to build the
Wada with the temple. Madhavrao was just comfortably off;
and yet both had the same mission!
140. Their visions agreed. They were brimming with blissful
happiness. They drew up a plan and Kaka (Dixit) also
approved of it.
141. So be it. The next morning when all the three were near
Baba, Baba minutely observed Shama’s face as per his usual
habit.
142. Shama said ; “O Lord, what is this unfathomable sport of
yours? You do not even allow us to sleep undisturbed! You
make us rave then also”.
143. Hearing this, Baba covered both his ears with his hands and
said: “I have been here all the time, whatever else one may
say”.
144. So be it. Then the plan that had been earlier drawn up was
placed before Baba for his approval. Baba immediately gave
his permission to build the house with the temple.
145. Madhavrao got ready to supervise the work. The basement and
the ground floor got ready. Even the well was ready under
his direction. The construction work reached this level.
146. On his way to and from the Lendi, while the doors and
windows were being fixed, Baba watched with interest and
eagerness.
147. Baba would say pointing with his forefinger: “A door should
be here; a window there. Here, to the east, have a gallery.
It will look nice”.
148. Later, due to the law of cause and effect, further work was
destined to the credit of Bapusaheb Jog. Therefore, it was
entrusted to him.
149. As the work was progressing, Butti got an inspiration that
in the innermost space of the building he could install the
image of Murlidhar (Lord Krishna).
150. Though he got this idea, but without knowing Baba’s mind
Butti never initiated any work without getting the Guru’s
permission.
151. This was his regular habit. Baba’s permission was his creed.
There was no work which he started otherwise.
152. Why should there be a division in the middle? What is the
need for it? Demolishing the walls from both the sides, the
image of the Murlidhar could be installed.
153. Bapusaheb wanted the central hall to be the temple. But he
wanted to ask Baba what he felt about it. If he so desired,
it should be done without any doubts.
154. Therefore, he said to Madhavrao: “You take Baba’s opinion.
Then plan further work, as the Lord approves”.
155. While Baba was on his usual round and had come near the
Wada, right at the door, listen to what Shamrao asked:
156.“Lord, Bapusaheb says that by demolishing the two walls of
the central hall the image of the swarthy Murlidhar could be
installed with great love.
157. Making a square place or platform in the centre, we could
have a throne on which Murlidhar could be kept. It will look
beautiful.
158. This is what Bapusaheb is planning but needs your consent.
In this way, the temple and the house will be completed
quickly”.
159. Hearing these words of Shama, Baba happily gave his consent!
“After the temple is completed, we will come and live
there”.
160. Gazing at the Wada, Baba spoke very sweetly: “After the Wada
is completed, we shall use it for ourselves.
161. We shall be together there; there itself, we shall all play
and embrace each other lovingly and enjoy a time of plenty
happily”.
162. So be it. Then Madhavraoji asked Sree Sai: “If this is the
definite permission, then whether this is the auspicious
time to begin the foundation work (of that project).
163. Lord, this is a good time, isn’t it? Should I bring a
coconut to break?” “Break, break” Baba said. So he brought
a coconut immediately and broke it.
164. So be it. Later, the central hall was completed and also the
square platform for Murlidhar. The statue was also entrusted
to be made by a sculptor.
165. Later, there came a time when Baba became seriously ill and
death became imminent. The devotees were greatly anxious.
166. Bapusaheb was very restless and wondering, about the future
of this Wada. He did not know what would happen and was,
therefore, disturbed.
167. Henceforth would Baba’s feet touch this temple (and
consecrate it). Would the lakhs of rupees have been spent in
vain now that this problem had arisen?
168. When Baba is no more, why should there be Murlidhar or a
house, why the Wada or the temple? Butti was miserable.
169. Later, because of good fortune, when the end came, due to
Sai’s orders, the Wada had a great destiny and all were
pleased.
170.“Place me in the Wada.” These words of Baba at the time of
passing away, when they were uttered by Baba, brought great
relief to all.
171. Then the holy remains of Sai’s body rested finally in the
central hall. The Wada became the Samadhi mandir.
Unfathomable is Sai’s life!
172. That Butti is blessed and fortunate in whose own house
the body of Sree Sai rests, and whose very name is most
holy.
173. So be it. I hope that listening to this purifying story has
made the listeners happy. Hemad is surrendered to Sainath
and may he never be separated from his feet, even for a
moment.
174. Whatever happens, good or bad, if only Sai is pleased by my
following the righteous path, I will attain my well-being
undoubtedly.
175. The story, the narrator and the narration is Sai Samartha
himself. Who and what is Hemad there? He is merely a pen-
name.
176. Further narration that you will hear will be in accordance
with my future inspiration. Whatever happens, by and by, why
should I be worried about it now?
May there be well-being. This is the end of thirty-ninth chapter,
of the Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called “The
Discourse on the Essence of the Verse of the Gita and the
Creation of the Samadhi Mandir”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1. These are learned philosophers, whose commentaries exist on the
celebrated work Shankarbhashya, which itself is a commentary on
Badrayan’s Vedanta Sutra, which is considered to be one of this considered to be one of the
three corner stones of Indian philosophy.
2. Chapter 5 Verse 15.
Samadhi Mandir
Gopal Rao alias
Bapusaheb Butti
That Butti is blessed and fortunate in whose own house the body of Sree Sai rests, and
whose very name is most holy. (Ch. 39, ovi 172)
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