43
Leaving of the Body by Sainath
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.
In the last chapter, the narration of the leaving of the
body by Saint Sai Samartha was given. Now what remains
unfinished will be completed in this.
2.
My unique love for Sai has been kindled by that Samartha.
Hemad has surrendered at his feet and outlines the story.
3.
It is he who gives a liking for devotion; it is he who
increases the greatness of the stories; it is because of him
that worship through bhajan has attained glory and brings
about aversion to this mundane world.
4.
Therefore, with my whole heart and soul, I do obeisance to
him countless times. I cannot even fully think of his
greatness in meditation but it is possible only through
complete surrender.
5.
In order to completely wash off the accumulated defilement
of the sins and to have self-purification, other means are
futile.
6. There is not another simpler way to have self purification
than to remember the glory achieved by the Devotee of God,
and to do bhajans and kirtans of that glory.
7.
So be it. Let us recollect the story already narrated in the
last chapter and deliberate over it; then we may proceed
further with the narration of Sai’s merger in Self Bliss.
8.
Earlier it has been narrated in detail why the leaving of
the body took place on Vijayadashmi and how the future was
predicted using Tatya’s name as a pretext.
9.
Later, just before leaving the body, adhering to religious
tradition how he gave the money to Lakshmi – all that has
been described fully.
10.
Now in this chapter, I will narrate how Sai listened to the
Ramayan, for his own benefit, as read by a Brahmin, as the
time for leaving the body approached.
11.
Also, how the place for the Samadhi was chosen and how
unexpectedly the brick had fallen down. Listen to it
attentively.
12.
Also how once he raised his ‘prana’ high up (and went into
samadhi) for three days. How could it be samadhi? People
were absolutely certain that it was the leaving of the body.
13.
Preparations for the rites were made but unexpectedly Baba
attained consciousness and the people were taken aback!
Listen to how it all happened.
14.
So be it. Listeners will be irked by hearing the story about
the leaving of the body. No one likes to hear such a story.
15.
But this story of the leaving of the body of the Saintly
Sage will purify the listeners and the narrator. For fear of
its being lengthy, listen to it in parts, till you are
satisfied.
16.
By leaving the body, he became inaccessible; but for him it
was a blissful state. Baba attained the eternal state never
to be born again.
17.
He was visible when he was in body; after leaving the body
he was not perceivable. His Avatar at one place and for one
mission ended; but he was at all places and all-pervasive
and omnipotent.
18.
He was freed from being bound to one place and was all-
pervasive. He became absolutely eternal and merged with the
Supreme Self.
19.
Sai was the reason for everyone’s life itself. Without Sai
the villagers were devastated.
20.
When his body became lifeless there arose a wail of
sorrowing agony. The old and the young disturbed by grief
seemed to become lifeless themselves.
21.
Fever and other ailments which affect the common man do not
unnecessarily trouble Saints and Ascetics.
22.
By kindling their own lustre, Saints extinguish their own
bodies. Baba did the same with his own hands.
23.
What should never have happened, had happened! Maharaj
became one with the Supreme Spirit. The people were
dispirited, sobbed and whimpered.
24.
‘It would have been better if I had not left. I missed
meeting him in the last moments. If I had been there, I
might have proved useful in some way. My wits were not about
me, at the right time’.
25.
In this manner, with similar thoughts, all and sundry felt
dejected. Who could know, what Baba had in mind?
26.
There was no death rattle nor troublesome breathing; no
cough nor shivering nor any struggle. He passed away easily
and peacefully.
27.
‘Now how would there be Sai’s darshan, or pressing of Sai’s
feet, or drinking the tirtha?’
28.
Knowing that the time for the end had come, then why were
the loving devotees sent away though they had been so near?
Why were they made to undergo this anguish?
29.
Seeing the whole assembly of near and dear devotees near by,
at the time of passing away, could Baba’s love have sprung
up for them then?
30.
Bonds of attachment come in the way of attaining salvation.
If they are not broken at the right time how can the mind be
free of desires?
31.
If death comes when this has not happened and life leaves
with these desires and attachments, then immediately another
cycle of existence starts, with a flood of attachments.
32.
To avoid this, Saints and Sages are always alert! Baba’s
determination also was only to practise the custom prevalent
among the people.
33.
In the last moments one should be alert about this. There
should be peace and solitude, and the chosen deity’s image
should be fixed in the mind without any distraction.
34.
“One is reborn according to one’s last thoughts”, is the
well-known axiom. Saints themselves practise this to
maintain the prevalent custom.
35.
When there were only fourteen days left for Baba’s passing
away, Baba appointed Vaze to read ‘Ramvijay’.
36.
Vaze sat in the Masjid and began the reading of the holy
book. Baba began to listen to it. Thus eight days passed.
37.
Then Baba ordered that the book be read without a break. So,
Vaze read it in this manner, for three days and nights.
38.
He sat for full eleven days. Later he was tired and felt
weak. He was exhausted with the reading. In this way three
more days passed.
39.
So what did Baba do later? He stopped the reading. He sent
Vaze away from there and kept quiet himself.
40.
Listeners would ask the reason for sending away Vaze. So,
hear what I am going to explain to the best of my ability.
Hear it with concentration.
41.
It is the practice of Saints, Sages and wise people to
listen to religious books, when the time for the passing
away is near.
42.
Acharya Shuka1 recounted the Maha Bhagvat in seven days to
King Parikshit2, who heard it and attained death happily.
43.
While listening to the ‘leelas’ of the Lord and keeping the
image of the Lord before one’s eyes, if one passes away then
one attains the ultimate goal.
44.
This is generally the trend amongst the common people. The
Saints practise it themselves without fail. They do not
break tradition, because they manifest to protect it.
45.
They who disregard their bodies made of five elements, they
have no pain or sorrow at the time of death. This is just
natural for them.
46.
So be it. Here listeners may doubt, if persons who are
engrossed in Supreme Bliss, could be troubled by illusion
and greed! How could one even think about it?
47.
One who abided in the Self and always uttered “Allah
Malik”, how could he be entangled by the nearness of his
devotees?
48.
He had transcended the world. His spirituality remained.
Duality did not at all exist for him. He became one with the
Supreme Spirit.
49.
What I am telling you is nothing but the truth, word for
word. There is no trace of untruth in it. But taking Avatar,
for the good of the people, Saints are gratified knowing
that they have fulfilled their mission.
50.
The Saints are free from the six vices and passions. They
are always present, invisible to the eye. They take form
only for the salvation of the devotees. How could they have
death?
51.
The conjunction of the body with the senses, is being born.
Their separation is death. This joining and separation is
called birth and death.
52.
Birth is doggedly pursued by death. They are inseparable.
Death is the natural state of life. And living is life’s
distortion.
53.
Those who remain after overcoming death, and even control
death, how could they be concerned about their life span
when they have manifested by their own wish?
54.
He who takes different Avatars with the only desire of the
welfare of the devotees how can he be touched by birth and
death? These are both illusions.
55.
Know that he who has reduced the body to ashes even before
acquiring it, how can he have any fear of death. Death is
reduced to ashes before him.
56.
Death itself is body’s natural state. Death itself is the
happy state for the body. Life is the body’s distortion. Ask
the wise ones.
57.
Sai Samartha, the Cloud of Bliss, who did not know about the
birth of his body, how could his body experience death? He
does not know about the body’s existence.
58.
How could there be birth or death for Sai, who is Parabrahma
Himself? Knowing that Brahma is Truth and the world a
mirage, how could he have body consciousness?
59.
Taking on life or abandoning it, or roaming the space
formlessly, is done at will by the power of Yoga, for the
benefit of the devotees.
60.
“The sun has been eclipsed and has disappeared completely”,
say the people. But it is merely the fault of the sense
perception. The death of Saints is likewise.
61.
The body is merely a burden. How can they have pain or
suffering? If they have any, it is because of the bonds of
fate. But they are not concerned.
62.
He who manifested because of the past meritorious deeds of
the devotees and was filled with devotion invisibly, he
appeared for the welfare of the devotees. It was then that
he was perceived in Shirdi.
63.
It was said that now the work of the welfare of the devotees
was completed, and, therefore, he abandoned the body. Who
will place faith in these words? What is life and death for
a yogi?
64.
Sai Samartha abandoned his body as per his own will and
burnt the body in the ‘Yoga Agni’ (fire). He became one with
the unseen but remained eternally in the hearts of the
devotees.
65.
How can he die, the remembrance of whose name breaks the
cycle of life and death for others? He attained his earlier
Invisible Self.
66.
Going beyond the gross state Baba became one with the
unseen, where he enjoyed being one with God. But always he
keeps the devotees alert.
67.
He who throbs with the Supreme Spirit and is permanently
engraved in the hearts of the devotees then how could his
body be said to have ceased to be. Such words are
unacceptable.
68.
Therefore, this Sai who is without a beginning or an end
will ever be there until the ‘pralay’ (deluge) of the world.
69.
Has Dñyanoba Maharaj gone away? He gave darshan to Eknath
Maharaj after three hundred years and gratified the world.
70.
Just as Eknath became the light of Paithini, so did Tukaram
Maharaj in Dehu and Narasimha Saraswati in Alandi;
71.
Samarth Ramadas in Parli, Akkalkotkar in Akalkot, Prabhu
Manik in Humnabad and similarly Sai in Shirdi.
72.
‘One has experiences commensurate with one’s faith’; even
to-day. When the power of this axiom exists for him, how can
there be death for such a one!
73.
He, who espoused the causes of the devotees, has abandoned
his body in Shirdi and is all-pervasive with the movable and
the immovable. He is capable of taking Avatar again.
74.
‘Now what is there in Shirdi, as the Samartha has mingled
with Brahman?!’ Have no such doubts, as Sree Sai is beyond
death.
75.
Saints are not born (from the womb). They manifest
themselves for obliging others. They are the embodiment of
Brahman. Only the fortunate ones so manifest.
76.
Those who are incarnate are never born and they never die.
As soon as their mission is completed they merge with
Brahman and become one with the unseen.
77.
A body is of a three-and-a-half hands’ length. Could Baba be
said to be contained in that? It is improper to say that he
was of a particular size, shape or colour.
78.
The eight siddhis, such as ‘anima and garima’ do not
increase or decrease by the coming or going of the people,
for such persons. These are their own, eternal glories. They
are famous for that.
79.
The manifestation of such great souls is only for the
welfare of the people. Their appearance, their existence and
their disappearance happens as a natural phenomenon. The
Saints are ever ready to get the people to follow them.
80.
Birth is an illusion. Death is a delusion. Oneness of the
soul is the state beyond decay – in fact, the highest bliss
in a dream. Such is the condition of the Saints.
81.
Even otherwise, for him who is a store of knowledge and is
always one with the Supreme Spirit, to take care of the body
or to leave it is the same.
82.
Enough of this. As soon as Baba left the body, a mountain of
calamity crashed on our heads. There was great lamentation
throughout Shirdi. A great moaning arose.
83.
The news of Baba having left the body pierced the hearts of
everyone like an arrow. All routine work stopped and people
ran around confusedly.
84.
As this inauspicious news spread, everyone felt it was a
thunderbolt. Some sensible ones sat silent while others
began to wail.
85.
Because of their excessive love, they were choked with
emotion. Tears of sorrow trickled from their eyes. They
loudly chanted: “Hail Shiva, Shiva!”
86.
In every house there was tumult and confusion. It was the
same turmoil everywhere. All hearts were palpitating.
87.
By Maharaj leaving the body it seemed as if all the village
had died. They said: “Lord, this terrible event has pierced
our hearts”.
88.
Everyone got up and ran. All crowded into the Masjid and its
courtyard. The situation was heart-breaking and the throats
were choked with sorrow.
89.
Shirdi’s glory was gone; its happiness and prosperity ended;
everything was lost. Everyone’s eyes were filled with tears
and their courage was shattered.
90.
That which was counted amongst the seven holy places and
which Baba always called ‘Dwarkamayi’, unfailingly, was the
greatness of that Masjid!
91.
Whether it is eternal emancipation, or abandoning of the
body or death, Dwarka is the place for absorption into the
essence of Brahman. He who constantly meditates on God has a
place there.
92.
That Gururaj, Sairaya, compassionate mother and father of
the devotees, the abode of repose of the devotees, is
remembered always.
93.
Shirdi was desolate without Baba. The whole atmosphere (all
the directions) had a vacuum and was sorrowful. Shirdi
appeared like a lifeless body.
94.
Just as the fish thrashed about in a pond whose water has
dried up, so were the people of Shirdi, sorrowful and
without zest.
95.
Just as a lake is without a lotus, a home is empty without a
son, or a temple is without a lamp, the environment of the
Masjid was like that.
96.
Shirdi without Baba, was like a house without its master, a
kingdom without a king, an empty treasury – an impenetrable
forest.
97.
The love of the people of Shirdi and all the devotees
towards Baba was like that of a mother for the child, or of
the ‘Chatak’ for the water from the clouds.
98.
Shirdi appeared without zest, half-dead, wretched and poor.
Like a fish without water, the people writhed.
99.
All the old and young were like a wife rejected by her
husband, or like a mother refusing her suckling children, or
like the calf separated from the cow.
100. Unbearable was this grief-stricken state! All the people of
Shirdi ran here and there, in a disorderly manner and in all
directions.
101. Shirdi was holy because of Sai only; it attained historical
importance because of Sai only; it became a pilgrim centre
only because of Sai. Sai only was the protector of all.
102. Some cried out aloud; some rolled in the dust; some lay
unconscious. The people were full of misery.
103. Tears of sorrow trickled down from the eyes of men and women
who were very morose. They forsook eating and drinking and
became pitiable.
104. Seeing Baba’s inert form, the villagers were extremely
unhappy. All the devotees, young and old, were very uneasy.
105. That Masjid, where sweet and interesting stories were heard,
where there was daily joyousness, and where one could not
find even a small space to enter, was desolate.
106. That Shirdi, was always prosperous and auspicious earlier
for all, only because of Baba, and now without him, the
villagers were restless.
107.“The root and the embodiment of heavenly bliss, you took a
form for the welfare of the devotees and when the mission
was completed, how wonderfully you abandoned the body in the
village.
108. For all the twenty-four hours, you actively and earnestly
taught us for our benefit, because we were confused, always.
109. Your teachings fell upon us like water on an overturned pot
and flowed away and we did not retain even a drop”.
110. ‘It grieves me immediately when you speak badly of anyone’,
you often repeated. Yet we did not obey you.
111. How many of us are guilty of not having obeyed this good
advice! Have you repaid us in this manner for our
disobedience and not atoning for it?
112. Baba does this requite all those sins? What is the point of
now being repentant? It is necessary for each one to suffer
for his deeds.
113. Is it because of that, that you have got tired of us? And
placed yourself beyond the veil? How has death unexpectedly
brought this calamity upon us?
114. It seems you became disgusted, dinning your lessons to us
till you became hoarse and seeing our indifference.
115. Are you therefore annoyed with us and forgotten all your
earlier love? Or is it that the bonds of earlier lives have
ended to-day; or is it that the flow of your love has dried
up?
116. Had we understood earlier that you would leave us so
suddenly, it would have been much better. At least, the
people would have been more alert.
117. All of us were lazy and were caught napping. Ultimately, we
were thus trapped and good for nothing.
118. We became traitors to the Guru; as we did nothing at the
appropriate time. We could not even stay peaceful.
119. We came to Shirdi from distant places and there too sat
gossiping! We forgot altogether that we had come to a holy
place and acted there, also, according to our own will.
120. Devotees of varied and different natures came – wise ones,
egoistic, selfish, argumentative. But to the knower, they
were one, in their pristine form and there was no difference
between them as being superior or inferior.
121. He, who sees no other entity apart from God in all creation
– in fact this is his glory and he has no second.
122. The devotee himself is God. The Guru is no different. But
when both have forgotten the Real Self, the difference
arises because of that.
123. In reality, we are God ourselves. But we have forgotten the
divinity within us. This is the main reason for the
difference and the fall from grace.
124. An emperor in his dream sees himself going from door to door
begging for alms. On waking, he realises the truth and knows
that his situation hasn’t changed.
125. Activity when we are in the waking state ceases when we are
in the dreaming state. Real awakening is Self Realisation
and being completely absorbed in Unity, Consciousness.
126. He had immense love for the wise, the ignorant and all the
dependents. He treated all of them dearer than life. There
was not even a bit of differentiation.
127. Though experience had shown that he was God in human form,
his pampering and indulgence became the undoing of all.
128. Some were given riches and wealth. Some were given happiness
in worldly life and the boon of children. Because of that,
there arose a strong delusion and acquisition of true
knowledge was lost.
129. When sometimes he laughed and joked with somebody, that
person became puffed up with pride thinking that he alone
was greatly loved and others were not shown that affection.
130. Similarly if he spoke angrily to someone, they said that he
was not liked by Baba and that Baba gave them alone all the
respect and not to others.
131. While engaged in making such comparisons, which Baba did not
even dream of, it’s we who were the losers in so far as our
good was concerned and forgot our ultimate aim.
132. By good fortune, Parabrahma and the Embodiment of the
Supreme Spirit was so close to us. But we forgot the main
purpose and lost the opportunity in fun and frolic.
133. As soon as they came, the people took Baba’s darshan and
offered him fruits, flowers and all other things. But when
he asked for dakshina, they slipped away from there and did
not stay there.
134. Seeing our petty faults and failings he told us stories for
our welfare. It seems, however, that he was greatly troubled
and left suddenly for his own abode.
135.“Will these eyes now ever see again your Self Blissful
state? That blissful image is gone and lost for ever and
anon!”
136. Oh, see this devastating fate! Sai, our friend is lost
forever. He was selfless, and compassionate. Such a one has
become a stranger to us!
137.“It is not good to harass others. It hurts me”, he said.
But we paid no attention to it and continued to quarrel as
much as we wished to.
138. We lost you Sainath, as devotees and others harassed each
other. We are now repentant as we now remember your words.
139. It is said that Maharaj had told his devotees that in time
to come, he would reappear as a lad of eight years.
140. These are the words of a Saint and no one should doubt them.
Chakrapani in the Krishna Avatar did exactly this.
141. Krishna appeared before Devaki in the prison as a lad of
eight years, with a lustrous complexion wielding weapons in
his four arms.
142. In that incarnation, the purpose was to lighten the burden
of the earth; in this, the upliftment of his devotees; where
is the reason for doubt, then? The ways of the Saints are
really inscrutable.
143. This determination was not due to the contact of only one
life but it was a relationship that existed for seventy-two
generations, which was told by Baba to the devotees and
which has been narrated earlier.
144. Bonding with such ties of love, it seems that Maharaj has
gone on a tour and the devotees have a firm belief that he
would return.
145. He gives divine visions to many; he appears in dreams to
quite a number; and he grants miracles to several people
secretly.
146. He is never seen by those who have no faith; while the
devotees and the believers find him near them always. One
experiences according to one’s mental state.
147. In the chavadi, he is present invisibly; in the Masjid, he
is Brahma Incarnate; in the Samadhi (Mandir) he is in
Samadhi. The bliss of his presence is everywhere.
148. So, at present, this is the belief that devotees should
hold. Sai Samartha is always there, permanently and
continuously.
149. Deities leave for their abode. Saints remain in Brahma
state. There is no coming and going for them. They merge
with the Supreme Spirit blissfully.
150. Therefore, this is my only request. I bow down in all
humility to all, the young and the old. Listen respectfully
to all I say.
151. Develop companionship or association with those who are
well-known, virtuous and divine; have selfless love at the
feet of the Guru; have inclination to tell stories about the
virtues and glory of the Guru.
152. Develop inseparable love for the Guru; never let that bond
of love break. Let the devotees remain blissful, at the feet
of the Guru, day and night.
153. So, then, all the people, the devotees and the villagers
began to discuss about the befitting last rites for the
body.
154. Shrimant Butti, a great devotee had already built a huge
pleasing wada, which would be a future memorial.
155. Then, later, there were discussions for thirty-six hours on
the subject where the body should be placed. Whatever was to
happen did take place.
156. One said that the Hindus should not now be allowed to touch
the body. It would be taken with pomp and show and placed in
a Muslim Tomb.
157. Another said that it should be interred in an open space and
a beautiful mausoleum should be built over it, where it
should remain always.
158. Kushalchand and Amir Shakkar had the same opinion. But,
“Place the body in the wada”, were the words of Baba.
159. Ramchandra Patil was a very resolute person. He was an
officer of the village, and a loving servitor of Baba. He
spoke to the villagers.
160.“Whatever may be your opinion, it is not at all acceptable
to us. Sai’s body should not be placed anywhere else,
outside the wada, even for a moment”.
161. The Hindus held opinions as per their religious beliefs and,
likewise the Muslims. There was a discussion about what was
right and what was wrong throughout the night.
Ramachandra
Dada Patil
162. Now, Lakshman Mama who was in deep sleep at
his home, in the early morning hours had a
dream that Baba held his hand and said: “Get
up quickly and come.
163. Bapusaheb will not come to-day. He believes
that I am dead. At least you do the Kakad
Arati for me with the Puja”
164. Immediately, as per the usual practice,
bringing with him all the puja necessities,
Lakshman Mama came on time and got ready to
do the puja.
165. He was the village astrologer of Shirdi and uncle of
Madhavrao (his mother’s brother). He daily worshipped Baba
in the early morning.
166. Lakshman Mama was a staunch brahmin and uncle of Madhavrao.
After taking a bath in the morning and putting on clean
washed clothes, he would take Baba’s darshan.
167. He would wash Baba’s feet, apply sandalwood paste with
consecrated rice, offered flowers, leaves and tulsi and
afterwards burnt incense, lit the lamp and offered naivadya.
Then he offered dakshina.
168. After offering eight-fold obeisance with prayers, he took
Baba’s blessings. Then he would apply the sandalwood paste
‘tilak’ to all and distribute prasad. Then he would leave.
169. After that he would offer worship to the village deities of
Gajanan, Shanidev (Saturn), Shiva (Umaraman) and Maruti, the
son of Anjani.
170. In this manner, the astrologer Buva worshipped all the
village deities daily. Therefore, he brought all the puja
paraphernalia for doing puja for Baba’s body with loving
devotion.
171. As it is, Mama was very devoted; and, moreover, he had this
vision. So he came with all the ‘kakad arati’ requirements
and did an eight-fold obeisance.
172. After removing the cloth covering the face, and looking at
it with love, he washed the hands and feet, took a sip of
the pure ‘tirth’ (from the washings) and did the puja with
all rituals.
173. The Moulvis and the other Muslims objected to his touching
the body. But Mama took no notice, applied the sandal paste
and completed the full puja.
174. After all the body was of the Samartha, the Deity he
worshipped. He did not even think for a moment whether it
was Hindu or Muslim.
175. When Baba was in body, what a joyous occasion it was to
offer puja! Now that there was no life, it was still not a
mere ritual.
176. Seeing Baba in this condition filled Mama with a lot of
sorrow. He had come to do the last puja, as he would not be
able to have further darshan.
177. Mama could not bear to see Baba in this condition. His eyes
filled with tears and his hands and feet trembled. Mama was
miserable.
178. Opening the closed fist, placing pan-vida and dakshina in
it, covering the body as ealier, Mama left.
179. Later on, the noon arati of Sai was done by Bapusaheb Jog,
as usual, in the Masjid, along with others.
180. So be it. What happened later on will be narrated in the
next chapter – how Baba’s body was prepared with all the
Hindu rituals, in a large place.
181. Also how, a brick, which Baba loved very much and which had
been his companion for many years, broke which was a bad
omen and a precursor of death.
182. Also, how it would have been if this event had taken place
thirty-two years back, when Baba had raised his ‘prana’ high
up (and gone into samadhi). It would have been a difficult
situation!
183. How devotee Mhalsapati took care of Baba day and night; and
how when all had given up hope, Baba had got up all of a
sudden.
184. How can the glory be described of that Yogacharaya, who
practised Brahmacharaya till the end of life and who was the
foremost of the wise!
185. So let us offer obeisance to the one who has such greatness.
Humble Hemad surrenders whole heartedly to him.
May there be well-being. This is the end of the forty-third
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant; impelled by Saints and virtuous people, called
“Leaving of the Body by Sainath”.
This is offered to Sree Sadguru SainathSree Sadguru Sainath.
May there be auspiciousness!
Notes :
1. Shuka was a born philosopher.
2. He was cursed by a Brahmin to die within seven days. Hence Shuka
recounted the philosophy. It is said that Kaliyug commenced with this
king’s reign.
Baba going into a breathless trance in the lap of Mhalsapati for 3 days.
Also, how it would have been if this event had taken place thirty-two
years back, when Baba had raised his ‘prana’ high up (and gone into
samadhi). It would have been a difficult situation! (Ch.43, ovi 182)
How devotee Mhalsapati took care of Baba day and night; and how when all
had given up hope Baba had got up all of a sudden. (Ch.43, ovi 183)
How can the glory be described of that Yogacharaya, who practised
Brahmacharaya till the end of life and who was the foremost of the wise!
(Ch.43, ovi 184)
Leaving of the Body by Sainath
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.
In the last chapter, the narration of the leaving of the
body by Saint Sai Samartha was given. Now what remains
unfinished will be completed in this.
2.
My unique love for Sai has been kindled by that Samartha.
Hemad has surrendered at his feet and outlines the story.
3.
It is he who gives a liking for devotion; it is he who
increases the greatness of the stories; it is because of him
that worship through bhajan has attained glory and brings
about aversion to this mundane world.
4.
Therefore, with my whole heart and soul, I do obeisance to
him countless times. I cannot even fully think of his
greatness in meditation but it is possible only through
complete surrender.
5.
In order to completely wash off the accumulated defilement
of the sins and to have self-purification, other means are
futile.
6. There is not another simpler way to have self purification
than to remember the glory achieved by the Devotee of God,
and to do bhajans and kirtans of that glory.
7.
So be it. Let us recollect the story already narrated in the
last chapter and deliberate over it; then we may proceed
further with the narration of Sai’s merger in Self Bliss.
8.
Earlier it has been narrated in detail why the leaving of
the body took place on Vijayadashmi and how the future was
predicted using Tatya’s name as a pretext.
9.
Later, just before leaving the body, adhering to religious
tradition how he gave the money to Lakshmi – all that has
been described fully.
10.
Now in this chapter, I will narrate how Sai listened to the
Ramayan, for his own benefit, as read by a Brahmin, as the
time for leaving the body approached.
11.
Also, how the place for the Samadhi was chosen and how
unexpectedly the brick had fallen down. Listen to it
attentively.
12.
Also how once he raised his ‘prana’ high up (and went into
samadhi) for three days. How could it be samadhi? People
were absolutely certain that it was the leaving of the body.
13.
Preparations for the rites were made but unexpectedly Baba
attained consciousness and the people were taken aback!
Listen to how it all happened.
14.
So be it. Listeners will be irked by hearing the story about
the leaving of the body. No one likes to hear such a story.
15.
But this story of the leaving of the body of the Saintly
Sage will purify the listeners and the narrator. For fear of
its being lengthy, listen to it in parts, till you are
satisfied.
16.
By leaving the body, he became inaccessible; but for him it
was a blissful state. Baba attained the eternal state never
to be born again.
17.
He was visible when he was in body; after leaving the body
he was not perceivable. His Avatar at one place and for one
mission ended; but he was at all places and all-pervasive
and omnipotent.
18.
He was freed from being bound to one place and was all-
pervasive. He became absolutely eternal and merged with the
Supreme Self.
19.
Sai was the reason for everyone’s life itself. Without Sai
the villagers were devastated.
20.
When his body became lifeless there arose a wail of
sorrowing agony. The old and the young disturbed by grief
seemed to become lifeless themselves.
21.
Fever and other ailments which affect the common man do not
unnecessarily trouble Saints and Ascetics.
22.
By kindling their own lustre, Saints extinguish their own
bodies. Baba did the same with his own hands.
23.
What should never have happened, had happened! Maharaj
became one with the Supreme Spirit. The people were
dispirited, sobbed and whimpered.
24.
‘It would have been better if I had not left. I missed
meeting him in the last moments. If I had been there, I
might have proved useful in some way. My wits were not about
me, at the right time’.
25.
In this manner, with similar thoughts, all and sundry felt
dejected. Who could know, what Baba had in mind?
26.
There was no death rattle nor troublesome breathing; no
cough nor shivering nor any struggle. He passed away easily
and peacefully.
27.
‘Now how would there be Sai’s darshan, or pressing of Sai’s
feet, or drinking the tirtha?’
28.
Knowing that the time for the end had come, then why were
the loving devotees sent away though they had been so near?
Why were they made to undergo this anguish?
29.
Seeing the whole assembly of near and dear devotees near by,
at the time of passing away, could Baba’s love have sprung
up for them then?
30.
Bonds of attachment come in the way of attaining salvation.
If they are not broken at the right time how can the mind be
free of desires?
31.
If death comes when this has not happened and life leaves
with these desires and attachments, then immediately another
cycle of existence starts, with a flood of attachments.
32.
To avoid this, Saints and Sages are always alert! Baba’s
determination also was only to practise the custom prevalent
among the people.
33.
In the last moments one should be alert about this. There
should be peace and solitude, and the chosen deity’s image
should be fixed in the mind without any distraction.
34.
“One is reborn according to one’s last thoughts”, is the
well-known axiom. Saints themselves practise this to
maintain the prevalent custom.
35.
When there were only fourteen days left for Baba’s passing
away, Baba appointed Vaze to read ‘Ramvijay’.
36.
Vaze sat in the Masjid and began the reading of the holy
book. Baba began to listen to it. Thus eight days passed.
37.
Then Baba ordered that the book be read without a break. So,
Vaze read it in this manner, for three days and nights.
38.
He sat for full eleven days. Later he was tired and felt
weak. He was exhausted with the reading. In this way three
more days passed.
39.
So what did Baba do later? He stopped the reading. He sent
Vaze away from there and kept quiet himself.
40.
Listeners would ask the reason for sending away Vaze. So,
hear what I am going to explain to the best of my ability.
Hear it with concentration.
41.
It is the practice of Saints, Sages and wise people to
listen to religious books, when the time for the passing
away is near.
42.
Acharya Shuka1 recounted the Maha Bhagvat in seven days to
King Parikshit2, who heard it and attained death happily.
43.
While listening to the ‘leelas’ of the Lord and keeping the
image of the Lord before one’s eyes, if one passes away then
one attains the ultimate goal.
44.
This is generally the trend amongst the common people. The
Saints practise it themselves without fail. They do not
break tradition, because they manifest to protect it.
45.
They who disregard their bodies made of five elements, they
have no pain or sorrow at the time of death. This is just
natural for them.
46.
So be it. Here listeners may doubt, if persons who are
engrossed in Supreme Bliss, could be troubled by illusion
and greed! How could one even think about it?
47.
One who abided in the Self and always uttered “Allah
Malik”, how could he be entangled by the nearness of his
devotees?
48.
He had transcended the world. His spirituality remained.
Duality did not at all exist for him. He became one with the
Supreme Spirit.
49.
What I am telling you is nothing but the truth, word for
word. There is no trace of untruth in it. But taking Avatar,
for the good of the people, Saints are gratified knowing
that they have fulfilled their mission.
50.
The Saints are free from the six vices and passions. They
are always present, invisible to the eye. They take form
only for the salvation of the devotees. How could they have
death?
51.
The conjunction of the body with the senses, is being born.
Their separation is death. This joining and separation is
called birth and death.
52.
Birth is doggedly pursued by death. They are inseparable.
Death is the natural state of life. And living is life’s
distortion.
53.
Those who remain after overcoming death, and even control
death, how could they be concerned about their life span
when they have manifested by their own wish?
54.
He who takes different Avatars with the only desire of the
welfare of the devotees how can he be touched by birth and
death? These are both illusions.
55.
Know that he who has reduced the body to ashes even before
acquiring it, how can he have any fear of death. Death is
reduced to ashes before him.
56.
Death itself is body’s natural state. Death itself is the
happy state for the body. Life is the body’s distortion. Ask
the wise ones.
57.
Sai Samartha, the Cloud of Bliss, who did not know about the
birth of his body, how could his body experience death? He
does not know about the body’s existence.
58.
How could there be birth or death for Sai, who is Parabrahma
Himself? Knowing that Brahma is Truth and the world a
mirage, how could he have body consciousness?
59.
Taking on life or abandoning it, or roaming the space
formlessly, is done at will by the power of Yoga, for the
benefit of the devotees.
60.
“The sun has been eclipsed and has disappeared completely”,
say the people. But it is merely the fault of the sense
perception. The death of Saints is likewise.
61.
The body is merely a burden. How can they have pain or
suffering? If they have any, it is because of the bonds of
fate. But they are not concerned.
62.
He who manifested because of the past meritorious deeds of
the devotees and was filled with devotion invisibly, he
appeared for the welfare of the devotees. It was then that
he was perceived in Shirdi.
63.
It was said that now the work of the welfare of the devotees
was completed, and, therefore, he abandoned the body. Who
will place faith in these words? What is life and death for
a yogi?
64.
Sai Samartha abandoned his body as per his own will and
burnt the body in the ‘Yoga Agni’ (fire). He became one with
the unseen but remained eternally in the hearts of the
devotees.
65.
How can he die, the remembrance of whose name breaks the
cycle of life and death for others? He attained his earlier
Invisible Self.
66.
Going beyond the gross state Baba became one with the
unseen, where he enjoyed being one with God. But always he
keeps the devotees alert.
67.
He who throbs with the Supreme Spirit and is permanently
engraved in the hearts of the devotees then how could his
body be said to have ceased to be. Such words are
unacceptable.
68.
Therefore, this Sai who is without a beginning or an end
will ever be there until the ‘pralay’ (deluge) of the world.
69.
Has Dñyanoba Maharaj gone away? He gave darshan to Eknath
Maharaj after three hundred years and gratified the world.
70.
Just as Eknath became the light of Paithini, so did Tukaram
Maharaj in Dehu and Narasimha Saraswati in Alandi;
71.
Samarth Ramadas in Parli, Akkalkotkar in Akalkot, Prabhu
Manik in Humnabad and similarly Sai in Shirdi.
72.
‘One has experiences commensurate with one’s faith’; even
to-day. When the power of this axiom exists for him, how can
there be death for such a one!
73.
He, who espoused the causes of the devotees, has abandoned
his body in Shirdi and is all-pervasive with the movable and
the immovable. He is capable of taking Avatar again.
74.
‘Now what is there in Shirdi, as the Samartha has mingled
with Brahman?!’ Have no such doubts, as Sree Sai is beyond
death.
75.
Saints are not born (from the womb). They manifest
themselves for obliging others. They are the embodiment of
Brahman. Only the fortunate ones so manifest.
76.
Those who are incarnate are never born and they never die.
As soon as their mission is completed they merge with
Brahman and become one with the unseen.
77.
A body is of a three-and-a-half hands’ length. Could Baba be
said to be contained in that? It is improper to say that he
was of a particular size, shape or colour.
78.
The eight siddhis, such as ‘anima and garima’ do not
increase or decrease by the coming or going of the people,
for such persons. These are their own, eternal glories. They
are famous for that.
79.
The manifestation of such great souls is only for the
welfare of the people. Their appearance, their existence and
their disappearance happens as a natural phenomenon. The
Saints are ever ready to get the people to follow them.
80.
Birth is an illusion. Death is a delusion. Oneness of the
soul is the state beyond decay – in fact, the highest bliss
in a dream. Such is the condition of the Saints.
81.
Even otherwise, for him who is a store of knowledge and is
always one with the Supreme Spirit, to take care of the body
or to leave it is the same.
82.
Enough of this. As soon as Baba left the body, a mountain of
calamity crashed on our heads. There was great lamentation
throughout Shirdi. A great moaning arose.
83.
The news of Baba having left the body pierced the hearts of
everyone like an arrow. All routine work stopped and people
ran around confusedly.
84.
As this inauspicious news spread, everyone felt it was a
thunderbolt. Some sensible ones sat silent while others
began to wail.
85.
Because of their excessive love, they were choked with
emotion. Tears of sorrow trickled from their eyes. They
loudly chanted: “Hail Shiva, Shiva!”
86.
In every house there was tumult and confusion. It was the
same turmoil everywhere. All hearts were palpitating.
87.
By Maharaj leaving the body it seemed as if all the village
had died. They said: “Lord, this terrible event has pierced
our hearts”.
88.
Everyone got up and ran. All crowded into the Masjid and its
courtyard. The situation was heart-breaking and the throats
were choked with sorrow.
89.
Shirdi’s glory was gone; its happiness and prosperity ended;
everything was lost. Everyone’s eyes were filled with tears
and their courage was shattered.
90.
That which was counted amongst the seven holy places and
which Baba always called ‘Dwarkamayi’, unfailingly, was the
greatness of that Masjid!
91.
Whether it is eternal emancipation, or abandoning of the
body or death, Dwarka is the place for absorption into the
essence of Brahman. He who constantly meditates on God has a
place there.
92.
That Gururaj, Sairaya, compassionate mother and father of
the devotees, the abode of repose of the devotees, is
remembered always.
93.
Shirdi was desolate without Baba. The whole atmosphere (all
the directions) had a vacuum and was sorrowful. Shirdi
appeared like a lifeless body.
94.
Just as the fish thrashed about in a pond whose water has
dried up, so were the people of Shirdi, sorrowful and
without zest.
95.
Just as a lake is without a lotus, a home is empty without a
son, or a temple is without a lamp, the environment of the
Masjid was like that.
96.
Shirdi without Baba, was like a house without its master, a
kingdom without a king, an empty treasury – an impenetrable
forest.
97.
The love of the people of Shirdi and all the devotees
towards Baba was like that of a mother for the child, or of
the ‘Chatak’ for the water from the clouds.
98.
Shirdi appeared without zest, half-dead, wretched and poor.
Like a fish without water, the people writhed.
99.
All the old and young were like a wife rejected by her
husband, or like a mother refusing her suckling children, or
like the calf separated from the cow.
100. Unbearable was this grief-stricken state! All the people of
Shirdi ran here and there, in a disorderly manner and in all
directions.
101. Shirdi was holy because of Sai only; it attained historical
importance because of Sai only; it became a pilgrim centre
only because of Sai. Sai only was the protector of all.
102. Some cried out aloud; some rolled in the dust; some lay
unconscious. The people were full of misery.
103. Tears of sorrow trickled down from the eyes of men and women
who were very morose. They forsook eating and drinking and
became pitiable.
104. Seeing Baba’s inert form, the villagers were extremely
unhappy. All the devotees, young and old, were very uneasy.
105. That Masjid, where sweet and interesting stories were heard,
where there was daily joyousness, and where one could not
find even a small space to enter, was desolate.
106. That Shirdi, was always prosperous and auspicious earlier
for all, only because of Baba, and now without him, the
villagers were restless.
107.“The root and the embodiment of heavenly bliss, you took a
form for the welfare of the devotees and when the mission
was completed, how wonderfully you abandoned the body in the
village.
108. For all the twenty-four hours, you actively and earnestly
taught us for our benefit, because we were confused, always.
109. Your teachings fell upon us like water on an overturned pot
and flowed away and we did not retain even a drop”.
110. ‘It grieves me immediately when you speak badly of anyone’,
you often repeated. Yet we did not obey you.
111. How many of us are guilty of not having obeyed this good
advice! Have you repaid us in this manner for our
disobedience and not atoning for it?
112. Baba does this requite all those sins? What is the point of
now being repentant? It is necessary for each one to suffer
for his deeds.
113. Is it because of that, that you have got tired of us? And
placed yourself beyond the veil? How has death unexpectedly
brought this calamity upon us?
114. It seems you became disgusted, dinning your lessons to us
till you became hoarse and seeing our indifference.
115. Are you therefore annoyed with us and forgotten all your
earlier love? Or is it that the bonds of earlier lives have
ended to-day; or is it that the flow of your love has dried
up?
116. Had we understood earlier that you would leave us so
suddenly, it would have been much better. At least, the
people would have been more alert.
117. All of us were lazy and were caught napping. Ultimately, we
were thus trapped and good for nothing.
118. We became traitors to the Guru; as we did nothing at the
appropriate time. We could not even stay peaceful.
119. We came to Shirdi from distant places and there too sat
gossiping! We forgot altogether that we had come to a holy
place and acted there, also, according to our own will.
120. Devotees of varied and different natures came – wise ones,
egoistic, selfish, argumentative. But to the knower, they
were one, in their pristine form and there was no difference
between them as being superior or inferior.
121. He, who sees no other entity apart from God in all creation
– in fact this is his glory and he has no second.
122. The devotee himself is God. The Guru is no different. But
when both have forgotten the Real Self, the difference
arises because of that.
123. In reality, we are God ourselves. But we have forgotten the
divinity within us. This is the main reason for the
difference and the fall from grace.
124. An emperor in his dream sees himself going from door to door
begging for alms. On waking, he realises the truth and knows
that his situation hasn’t changed.
125. Activity when we are in the waking state ceases when we are
in the dreaming state. Real awakening is Self Realisation
and being completely absorbed in Unity, Consciousness.
126. He had immense love for the wise, the ignorant and all the
dependents. He treated all of them dearer than life. There
was not even a bit of differentiation.
127. Though experience had shown that he was God in human form,
his pampering and indulgence became the undoing of all.
128. Some were given riches and wealth. Some were given happiness
in worldly life and the boon of children. Because of that,
there arose a strong delusion and acquisition of true
knowledge was lost.
129. When sometimes he laughed and joked with somebody, that
person became puffed up with pride thinking that he alone
was greatly loved and others were not shown that affection.
130. Similarly if he spoke angrily to someone, they said that he
was not liked by Baba and that Baba gave them alone all the
respect and not to others.
131. While engaged in making such comparisons, which Baba did not
even dream of, it’s we who were the losers in so far as our
good was concerned and forgot our ultimate aim.
132. By good fortune, Parabrahma and the Embodiment of the
Supreme Spirit was so close to us. But we forgot the main
purpose and lost the opportunity in fun and frolic.
133. As soon as they came, the people took Baba’s darshan and
offered him fruits, flowers and all other things. But when
he asked for dakshina, they slipped away from there and did
not stay there.
134. Seeing our petty faults and failings he told us stories for
our welfare. It seems, however, that he was greatly troubled
and left suddenly for his own abode.
135.“Will these eyes now ever see again your Self Blissful
state? That blissful image is gone and lost for ever and
anon!”
136. Oh, see this devastating fate! Sai, our friend is lost
forever. He was selfless, and compassionate. Such a one has
become a stranger to us!
137.“It is not good to harass others. It hurts me”, he said.
But we paid no attention to it and continued to quarrel as
much as we wished to.
138. We lost you Sainath, as devotees and others harassed each
other. We are now repentant as we now remember your words.
139. It is said that Maharaj had told his devotees that in time
to come, he would reappear as a lad of eight years.
140. These are the words of a Saint and no one should doubt them.
Chakrapani in the Krishna Avatar did exactly this.
141. Krishna appeared before Devaki in the prison as a lad of
eight years, with a lustrous complexion wielding weapons in
his four arms.
142. In that incarnation, the purpose was to lighten the burden
of the earth; in this, the upliftment of his devotees; where
is the reason for doubt, then? The ways of the Saints are
really inscrutable.
143. This determination was not due to the contact of only one
life but it was a relationship that existed for seventy-two
generations, which was told by Baba to the devotees and
which has been narrated earlier.
144. Bonding with such ties of love, it seems that Maharaj has
gone on a tour and the devotees have a firm belief that he
would return.
145. He gives divine visions to many; he appears in dreams to
quite a number; and he grants miracles to several people
secretly.
146. He is never seen by those who have no faith; while the
devotees and the believers find him near them always. One
experiences according to one’s mental state.
147. In the chavadi, he is present invisibly; in the Masjid, he
is Brahma Incarnate; in the Samadhi (Mandir) he is in
Samadhi. The bliss of his presence is everywhere.
148. So, at present, this is the belief that devotees should
hold. Sai Samartha is always there, permanently and
continuously.
149. Deities leave for their abode. Saints remain in Brahma
state. There is no coming and going for them. They merge
with the Supreme Spirit blissfully.
150. Therefore, this is my only request. I bow down in all
humility to all, the young and the old. Listen respectfully
to all I say.
151. Develop companionship or association with those who are
well-known, virtuous and divine; have selfless love at the
feet of the Guru; have inclination to tell stories about the
virtues and glory of the Guru.
152. Develop inseparable love for the Guru; never let that bond
of love break. Let the devotees remain blissful, at the feet
of the Guru, day and night.
153. So, then, all the people, the devotees and the villagers
began to discuss about the befitting last rites for the
body.
154. Shrimant Butti, a great devotee had already built a huge
pleasing wada, which would be a future memorial.
155. Then, later, there were discussions for thirty-six hours on
the subject where the body should be placed. Whatever was to
happen did take place.
156. One said that the Hindus should not now be allowed to touch
the body. It would be taken with pomp and show and placed in
a Muslim Tomb.
157. Another said that it should be interred in an open space and
a beautiful mausoleum should be built over it, where it
should remain always.
158. Kushalchand and Amir Shakkar had the same opinion. But,
“Place the body in the wada”, were the words of Baba.
159. Ramchandra Patil was a very resolute person. He was an
officer of the village, and a loving servitor of Baba. He
spoke to the villagers.
160.“Whatever may be your opinion, it is not at all acceptable
to us. Sai’s body should not be placed anywhere else,
outside the wada, even for a moment”.
161. The Hindus held opinions as per their religious beliefs and,
likewise the Muslims. There was a discussion about what was
right and what was wrong throughout the night.
Ramachandra
Dada Patil
162. Now, Lakshman Mama who was in deep sleep at
his home, in the early morning hours had a
dream that Baba held his hand and said: “Get
up quickly and come.
163. Bapusaheb will not come to-day. He believes
that I am dead. At least you do the Kakad
Arati for me with the Puja”
164. Immediately, as per the usual practice,
bringing with him all the puja necessities,
Lakshman Mama came on time and got ready to
do the puja.
165. He was the village astrologer of Shirdi and uncle of
Madhavrao (his mother’s brother). He daily worshipped Baba
in the early morning.
166. Lakshman Mama was a staunch brahmin and uncle of Madhavrao.
After taking a bath in the morning and putting on clean
washed clothes, he would take Baba’s darshan.
167. He would wash Baba’s feet, apply sandalwood paste with
consecrated rice, offered flowers, leaves and tulsi and
afterwards burnt incense, lit the lamp and offered naivadya.
Then he offered dakshina.
168. After offering eight-fold obeisance with prayers, he took
Baba’s blessings. Then he would apply the sandalwood paste
‘tilak’ to all and distribute prasad. Then he would leave.
169. After that he would offer worship to the village deities of
Gajanan, Shanidev (Saturn), Shiva (Umaraman) and Maruti, the
son of Anjani.
170. In this manner, the astrologer Buva worshipped all the
village deities daily. Therefore, he brought all the puja
paraphernalia for doing puja for Baba’s body with loving
devotion.
171. As it is, Mama was very devoted; and, moreover, he had this
vision. So he came with all the ‘kakad arati’ requirements
and did an eight-fold obeisance.
172. After removing the cloth covering the face, and looking at
it with love, he washed the hands and feet, took a sip of
the pure ‘tirth’ (from the washings) and did the puja with
all rituals.
173. The Moulvis and the other Muslims objected to his touching
the body. But Mama took no notice, applied the sandal paste
and completed the full puja.
174. After all the body was of the Samartha, the Deity he
worshipped. He did not even think for a moment whether it
was Hindu or Muslim.
175. When Baba was in body, what a joyous occasion it was to
offer puja! Now that there was no life, it was still not a
mere ritual.
176. Seeing Baba in this condition filled Mama with a lot of
sorrow. He had come to do the last puja, as he would not be
able to have further darshan.
177. Mama could not bear to see Baba in this condition. His eyes
filled with tears and his hands and feet trembled. Mama was
miserable.
178. Opening the closed fist, placing pan-vida and dakshina in
it, covering the body as ealier, Mama left.
179. Later on, the noon arati of Sai was done by Bapusaheb Jog,
as usual, in the Masjid, along with others.
180. So be it. What happened later on will be narrated in the
next chapter – how Baba’s body was prepared with all the
Hindu rituals, in a large place.
181. Also how, a brick, which Baba loved very much and which had
been his companion for many years, broke which was a bad
omen and a precursor of death.
182. Also, how it would have been if this event had taken place
thirty-two years back, when Baba had raised his ‘prana’ high
up (and gone into samadhi). It would have been a difficult
situation!
183. How devotee Mhalsapati took care of Baba day and night; and
how when all had given up hope, Baba had got up all of a
sudden.
184. How can the glory be described of that Yogacharaya, who
practised Brahmacharaya till the end of life and who was the
foremost of the wise!
185. So let us offer obeisance to the one who has such greatness.
Humble Hemad surrenders whole heartedly to him.
May there be well-being. This is the end of the forty-third
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant; impelled by Saints and virtuous people, called
“Leaving of the Body by Sainath”.
This is offered to Sree Sadguru SainathSree Sadguru Sainath.
May there be auspiciousness!
Notes :
1. Shuka was a born philosopher.
2. He was cursed by a Brahmin to die within seven days. Hence Shuka
recounted the philosophy. It is said that Kaliyug commenced with this
king’s reign.
Baba going into a breathless trance in the lap of Mhalsapati for 3 days.
Also, how it would have been if this event had taken place thirty-two
years back, when Baba had raised his ‘prana’ high up (and gone into
samadhi). It would have been a difficult situation! (Ch.43, ovi 182)
How devotee Mhalsapati took care of Baba day and night; and how when all
had given up hope Baba had got up all of a sudden. (Ch.43, ovi 183)
How can the glory be described of that Yogacharaya, who practised
Brahmacharaya till the end of life and who was the foremost of the wise!
(Ch.43, ovi 184)
No comments:
Post a Comment