50
Removal of Ignorance
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.
There is no limit to my obligation to my parents, who gave
me birth as a human being and that I was not born as a worm.
2.
I was not a torment to my mother in the womb. I was not born
blind, lame, squint-eyed, stuttering, nor deaf and dumb. I
was born hale and hearty, completely well-formed.
3.
I was descended, with God’s grace, in a high Brahmin caste
family, whom even the gods respect, and was very fortunate.
4.
As we are born millions of times, there is a mother and
father for each birth. But there is a great rarity of such
parentage which helps me in avoiding the cycle of birth and
death.
5.
The one who gives life is really the father; the other
performs the thread ceremony; the third one is he who
nurtures and fosters; the fourth one is he who protects from
fear, troubles and tribulations.
6.
In this world, they are all on an equal level. But there is
no true father other than the merciful Sadguru. Listen to
him in wonder for real achievement.
7.
The one who impregnates the womb of the mother, by whom one
is born, is the giver of life. He is the father in the
popular sense of the term. But the Sadguru is the remarkable
father.
8.
He does not spend his seed and yet gives birth to his son,
without the use of any bodily organs. He fully grants his
grace.
9.
I bow to him who frees one from the cycle of birth and
death, the cloud of mercy, the light of knowledge, who gives
the deep and the true knowledge of the Vedas, the best of
all Gurus who pervades all.
10.
I bow to the sun who is the remover of darkness of this
world, one who has the knowledge of the Self and who is the
most distinguished amongst the Saints, who is the moon foSaints, who is the moon for
the minds of the devotees, who are like ‘Chakors’, like the
wish-fulfilling tree, the best of all Gurus.
11.
Unfathomable is the greatness of the Gururaya! Describing
which words are inadequate and speech fails. It would be
better to remain silent and keep one’s head bowed at the
Guru’s feet.
12.
Unless one has practised great austerities throughout the
earlier lives, one does not have the ‘darshan’ of a Saint,
to remove the three-fold calamities.
13.
One who desires to have spiritual gains, liberation and his
own welfare, should surrender to a Saint. Then he will lack
nothing.
14.
Twice blessed is the company of the virtuous! How can its
greatness be described! The virtuous devotees attain
discrimination, detachment and supreme bliss near them.
15.
Sai is Supreme Consciousness only. From the formless state,
he took form. Who can definitely describe his desireless
state!
16.
He lovingly tells his own interesting story for the devoted
and loving devotees, who are the listeners, being
compassionate towards them. The stories are his temple.
17.
The sense of ego is crushed by the touch of his hand on
one’s head, and gives way to the reverberations of the
feeling of ‘I am That’, inundating the entire world with
joy.
18.
What power could an insignificant one like me have to
describe his fame? He, himself, has brought to light this
book, born out of the love of his devotees, by his grace.
19.
I roll in the dust at Sai’s feet, greet the assembly of
listeners, bow to the sadhus, saints and virtuous people and
lovingly embrace all.
20.
Sai tells the stories as an easy sport, which are laden with
the code of moral rectitude. Perpetual peace was his
ornament. Even the great Saints meditated upon him.
21.
It is not correct to compare him to the sun, because the sun
sets; nor to the moon because it waxes and wanes. This Sai
is always perfect.
22.
Hemad humbles himself at his feet and lovingly appeals to
the listeners to listen to this narration with faith, with
complete attention and with interest.
23.
The earth is well ploughed, and the seeds are sown. But if
you, the Cloud of Mercy, do not rain can there be a harvest?
24.
When the stories of the Saints are heard, there remains no
sinfulness. Merits sprout on listening to the stories. Take
advantage of this rare and favourable opportunity!
25.
The four types of Mukti1 hold no attraction for us. Enjoin
unwavering devotion to Sai. This is our supreme achievement.
26.
Since we are not at all bound, what association could we
have with mukti? Let devotion to the Saints awaken within
us, which alone will purify our inner selves.
27.
Where the sense of you and I does not arise, which should
really be a natural state, we need that devotion without
duality. We ask Sai for this boon.
28.
Now this is the only request to the listeners. When they
take the book in their hands to read, the subject matter,
the reading thereof and the reader should all become one.
29.
Ignore Hemadpant, as he is not the author of this
Satcharita. He is only the instrument for the welfare of the
devotees.
30.
If by good fortune you have got an oyster and you throw it
away, you have lost a pearl. Why concern yourself about how
the ‘Ashwath’ (Peepal) tree2 flourishes. Do not lose hope of
your welfare.
31.
Here, there is no one but Sai who speaks the words and
writes them also. He, himself, is the subject to be listened
to, the one who makes you listen, and also the listener.
This union or oneness should not be lost.
32.
Where the ears are not ready to listen with respect, and
where the mind is not concentrated, then there is no
listening or reading at all. Then how would anyone know the
meaning?
33.
While listening, do it with humility. The listeners should
only deem that Sai is in their mind. Only then the correct
listening is accomplished. Let the oneness be continuous.
34.
Then, just as the waves of the waters mingle with all the
waters, so all the inclinations or activities of the senses
would be one with Sai.
35.
Only in this way, the knowledgeable learn about
spirituality, those who are interested in humour will be
delighted with the wit, and those who appreciate poetry will
be able to enjoy the poetic stanzas. Everyone will enjoy
this book.
36.
Be it so. Earlier in this Satcharita, in the thirty-ninth
chapter, the advice that Samartha gave to one of his
foremost devotees, has been mentioned.
37.
When the devotee was near Baba, he was reciting the fourth
chapter of the Bhagvad Gita, from the beginning, at that
time.
38.
On the one hand he was pressing Baba’s feet, and on the
other he was reciting that prayer. When the thirty-third
verse was over, he started on the thirty-fourth.
39.
With a calm mind, and with full absorption, he was uttering
the words very, very softly. But others did not know the
source.
40.
When he started on the thirty-fourth verse, Sainath felt
like gracing his foremost devotee and putting him on the
righteous path.
41.
That devotee’s name was Nana (Chandorkar). Then, Baba said
to him: “Nana, what are you muttering? Why don’t you speak
aloud?
42.
For some time, I have been watching that you are muttering
something. But your voice is not distinct. What is this
secret?”
43.
Then Nana spoke clearly : “I am reciting the Gita. So that
I may not disturb others, I am muttering the words”.
44.
“Let that be for others. But for me, speak clearly. Do you
understand what you are reciting? Let me know clearly”, said
Sree.
45.
Then, saying the verse in a loud voice beginning with
‘Tadviddhi Pranipatena’, Nana showed, what he was saying,
with a prostration. Baba was satisfied on hearing it.
46.
Then, when he was asked for the meaning of the verse, Nana
said in detail the meaning as given by an earlier ‘acharya’.
Baba shook his head.
47.
Again he asked Nana: “Nana, consider the third metric foot,
‘Updekshyanti te gyanam’ and try to concentrate on it.
48.
In that, after the word ‘te’ there is a sign of suspension
for the letter ‘a’. If read as ‘agyan’, consider if the
meaning becomes opposite.
49.
Shankaranand, Dnyaneshwar, Anandgiri, Shreedhar, Madhusudan
and other commentators make its meaning based on the word
‘gyan’.
50.
And this is accepted by everyone, I also know that. But why
should we knowingly be deprived of the marvel that can be
enjoyed by inserting the suspension sign”.
51.
After speaking thus, Sai, the Cloud of Mercy, showered the
drops of nectar of advice for the devotees, who were like
the ‘Chakor’ and ‘Chatak’ birds. I have already narrated it
earlier. (Chapter 39).
52.
But all the readers of this ‘Sai Leela’ (magazine in which
the Satcharita chapters were being published) were not
amazed by this meaning. However, some had doubts. This is
amazing.
53.
So that they may be satisfied, and the matter may be
properly proved, I will make a little more effort to
convince them of the rightful use of this word ‘agyan’.
54.
Some would even doubt whether Baba knew Sanskrit. There is
nothing unknown to Saints. The reason for doubts seems to be
something else.
55.
Who does not know the saying from the ‘Shruti’ that “One who
has understood the One, has knowledge of everything”. Sai
had knowledge of the Self.
56.
What do the Saints not know who can see the whole universe
as clearly as an ‘amalak’ fruit held in their palm? Even the
sun is illuminated by them!
57.
One, who has that Knowledge of The One, how can he have lack
of any knowledge? Whatever is contained in any ‘vidya’ is
known to them. What is so important about Sanskrit?
58.
There are some readers of the Sai Leela, who say “Nana is
dishonest. This is arisen and contrived by his own
imagination, and he has written about this unwanted
suspension indicating his ignorance.
59.
He has himself created this fictitious story about the
suspension and the ‘ignorance’ in relation to it. He has
unnecessarily raised this fruitless wrangling to show off
his great knowledge.
60.
Where there was no suspension, he has introduced it. In the
place of the word ‘gyan’ he has derived the word ‘agyan’. In
this way, he has put forth a contrary meaning of the Gita”.
61.
But looking at the facts and thinking deeply over it, there
is no inconsistency in the thirty-ninth chapter of Sai
Leela.
62.
Whatever be your opinion, and whether Nana is honest or
dishonest, do not believe what he has narrated to be
nonsensical utterance.
63.
Leaving aside your aversion for Nana, the readers should not
be swayed by emotions. When you set aside the apparent or
superficial, he will be found to be innocent.
64.
Sai Leela is one of the best magazines. Without reading the
thirty-ninth chapter, it would not be easily possible to
understand the present chapter.
65.
In the Bhagvad Gita, in the fourth chapter, called
“Gyanyagnya” there is a discourse by Sree Krishna on
ignorance and the thirty-fourth verse is about ignorance.
66.
“Tvadviddhi pranipatena, pariprashnena sevaya. Upadekshyanti
te gyanam, gyaninastattva darshinah”.
67.
This is one of the important verses of the Gita. In the
third metric foot, there is a suspension before the word
‘‘gyan’’ thereby ‘agyan’ appears.
68.
If the suspension is not considered, the word ‘gyan’ can be
undoubtedly read. There is no objection against that. That
is generally the meaning that is elucidated.
69.
“Liberation is achieved through knowledge”. These words
from the shrutis are accepted by all. But it is not binding
on the philosophers to teach ‘gyan’ (knowledge).
70.
I am the Atman, the pure witness, untainted, knowing, free
and liberated, pervading the whole manifestation, supreme
consciousness, unblemished, filled with the bliss of unity
consciousness.
71.
But I am neither ignorance nor am I the product of
ignorance. Understand me to be “This Soul as Brahman” and
know me to be the Treasure in the highest consciousness and
also know me as Bliss.
72.
“I am Brahman” (Yajurveda) is the saying that always
inspires me. Know that this only is pure knowledge. “I am a
sinner, unfortunate and godless”: these feelings spring from
the mine of ignorance.
73.
This Maya is an ancient or eternal power. Because of
ignorance one is in a state of being bound; because of
knowledge one is free from all bondage. This is the state of
a being from times immemorial.
74.
This total misconception of name and form is the complete
illusion caused by Maya. Words are inadequate to describe
Maya and it is very difficult to conquer.
75.
The abode of Maya is in the fanciful thoughts that arise.
The state of being bound or free certainly arises from the
imagination.
76.
“Liberation is achieved through knowledge”. This principle
(verity) from the Shrutis is eternally true. But until the
‘karmas’ arising from sins are annihilated, it is impossible
for knowledge to dawn.
77.
One who is impressed with pure knowledge, know that he has
abandoned all desires. He is not bound by Maya. There is no
place for passions or emotions in him.
78.
A supremely knowledgeable person, like Shuka, came to a sad
end also due to doubts. Ignorance is born due to doubts,
which cannot be removed without the Guru.
79.
When a doubt enters the mind of a knowledgeable person, even
such a person becomes egoistic. Even a huge pot of milk gets
spoilt by a drop of sour gruel and all the milk is spoilt.
80.
Therefore, it is important to understand ignorance, at the
outset. Once that is removed, the mind gets purified. After
that happens, knowledge manifests infinitely and the mind
will attain undisturbed absorption in contemplation.
81.
He, who is concentrated on riches and fame and is yet
craving for sense enjoyment in spite of having had it and is
incessantly thinking of wife and children, his knowledge is
nothing but ignorance.
82.
Thus, one who is obsessed with wealth, sons, and wife does
not know his well-being even though he may be knowledgeable.
Therefore, so long as he is without devotion, his knowledge
is veiled by ignorance.
83.
All living beings are full of ignorance. Becoming free from
ignorance, become knowledgeable and then transcend that
also. That stage is ‘Brahmaroop’ or embodiment of Brahman,
certainly.
84.
When ignorance disappears, knowledge manifests. He who is
knowledgeable, is forgiving by nature. Till the pride for
the body is not lost, he is under the control of Maya.
85.
Avatars like Ram and Krishna, Saints like Sanat, Sanak and
others, the most knowledgeable ones, have Maya as their
handmaiden; but she has fooled others.
86.
Though the Self resides in the hearts of all creatures, no
one knows this. Such is the inconceivable state of Maya, it
has unfathomable power of illusion to veil it.
87.
Unless the false pride of the feeling ‘I am the doer, I
alone am the enjoyer’ is left off, and one does not
surrender to the Dweller in the Heart, one cannot attain
self-liberation.
88.
Discriminate between the transitory and the eternal and
listen (to sacred texts), chant, meditate and contemplate on
them, and enrich yourself with the six virtues such as
‘shama’, ‘dama’ etc. Only that will drive away ignorance.
89.
‘The world is different from me’; ‘I am small and limited’;
the feeling that ‘I am the body’ – this is unalloyed
ignorance.
90.
In this science of Vedant, which propounds knowledge, there
are four necessary antecedents – the writer, in all
compassion, has explained them in detail.
91.
The befitting person, the subject matter and the relation
between the two are the three, and the fourth one, is the
purpose. After carefully explaining the ‘Purpose’, there
arises what is called the removal of ignorance.
92.
Complete unity of the individual soul and Brahman happens to
be verily the main ‘subject’ of Vedant and the removal of
ignorance involved in understanding the principle of this
unity, happens to be the ‘Purpose’.
93.
Therefore, removing this ignorance from the very roots is
itself the attainment of Bliss of Self. Hence, using all
contrivances, it is necessary to destroy ignorance.
94.
Until one has removed the feeling of duality, he cannot be
called knowledgeable. The knowledge of a person who has
bodily pride can be called complete ignorance.
95.
He makes a show of his own knowledge but performs improper
acts. He is as good as dead. He is like the sleeping
Kumbhakaran3.
96.
For him who does not behave in accordance with the Vedas,
and does not follow the rules of the four castes, the only
means to purify his intellect is the removal of ignorance.
97.
Even Brahma and others have been deluded by the three gunas,
such as ‘satva’ etc., also by words (speech), touch, form,
taste and smell, and on account of the sex organs, and the
tongue, with different permutations and combinations.
98.
All the movable beings in the world are encircled by
Ignorance and Maya from times immemorial. They are engulfed
by passions such as anger and hatred, and surrounded by
ignorance.
99.
Every being is bound by ignorance. For its pure form to
manifest, it is necessary to break the ties with ignorance,
desires and the fruits of past actions.
100. The cow’s teats are so full of milk that it oozes out. The
tick or cattle louse sticks fast there itself. But it enjoys
the blood, so how would it have taste for milk?
101. Notice the frog and the humble bee. The beautiful lotus
houses them both. But the fragrant pollen is around which
the bee hovers, while the frog feeds on the mire.
102. Though a repository of knowledge is before a person, a
foolish one is attracted by ignorance, and ignorance itself
appeals as knowledge. What use to him is instruction in
knowledge?
103. When ignorance is removed totally, the knowledge of Brahman
will manifest itself. Therefore it is necessary to explain
what is ignorance, at the outset. Know that.
104. There is nothing purer than the knowledge of Brahman in all
the three worlds. The teachings of that knowledge has a lot
of reverence. Without it, life is in vain.
105. If this Brahman were an effect on par with objects cognised
by intelligence etc. then there would have been at least
some sense of enjoyment which would have been helpful in
perceiving it, enabling one to say: “This is That”.
106. The principle of Brahman has intelligence in its purpose.
But that which goes beyond the sense of enjoyment is
perceivable by intellect and is the one that the ‘Smritis’
declare but the ‘Shrutis’ do not agree with it.
107. When intelligence etc. does not exist, then verily the
instrument of cognition become extinct. Then, how can the
existential character of Brahman remain as the basis for
resort.
108. Whatever is experienced by the senses, all that exists and
nothing else. This is well known to all. Brahman then does
not at all exist.
109. This will be the meaning of all that is said so far. But if
it is true it will be calamitous, making intelligence alone
existent, through and through, helping one to understand the
chain of objects that are subtle, subtler and the like.
110. Let it (intelligence) also dissolve; but there too it stays
in the form of the combination of existence because
undoubtedly the soul is the root cause of the world, and all
dissolution is ultimately rooted in existence.
111. If a stone is thrown on a pot, its form is broken leaving
behind the pieces. Though the shape of the pot is destroyed,
the pieces indicate that it existed.
112. Although the effect in the form of the pot is destroyed, the
existence of the pot knows no destruction, as the pot shards
remain for continuity. So, indeed, is the essence of
existence in them.
113. At no time the dissolution of the effect is one which ends
in its void. The dissolution is rooted through existential
character. This is valid as is seen in the cognition of
‘sat’ having the idea of ‘sat’ which is existence.
114. All the holy places and vows are holy or pure; but holier
and purer is Knowledge of the Lord. Then without the
Knowledge of the Lord, singing bhajans and worship is
meaningless.
115. The mind is tainted by ignorance. That mind cannot be
cleansed without devotion to God; and without devotion,
knowledge is not born.
116. Therefore, know what is ignorance at the outset. After it is
described and you derive the lesson there from, only then
will the bondage be broken. Devotion is the only means to do
that.
117. If collyrium is applied to the eyes of a child, born with
feet foremost, it can find wealth which is underground.
Similarly, when devotion is practised, ignorance is
destroyed and knowledge dawns.
118. Knowledge itself means attainment of Self-realisation, for
which the main thing is to destroy ignorance. Unless
devotion to God is achieved, the power of Maya is boundless.
119. Knowledge and ignorance are mixed together. Throw away
ignorance and pick up only pure knowledge, like discarding
the stones or impurities from the grains of rice, before the
rice is cooked in warm water.
120. The Lord exists in all living beings. Doing a ‘yagnya’ for
knowledge and other worship, if one sees Krishna (i.e. the
Lord) as all-pervasive, ignorance burns away leaving behind
knowledge.
121. Now let us see the nature of the ‘yagnya’ for knowledge. The
pillar to which the sacrifice is tied is the ‘I am Brahman’
axiom, the five elements of the universe are the courtyard
for the ‘yagnya’ and the animal that is sacrificed is the
belief that there is a difference between a living being and
God.
122. The five senses and the five ‘prans’ are the only
requirements for this ‘yagnya’. In the hollow space of the
mind and the intellect, kindle the fire of knowledge.
123. The being is the one who performs the ‘yagnya’, offering
oblations of ignorance, in place of the clarified butter. He
is completely engrossed in the Bliss of the Self, and that
being is bathed in the water of purification, at the end of
the sacrifice.
124. In conclusion, without the oblations of ignorance, in place
of the clarified butter, the fire of knowledge can never be
kindled. By burning the difference between a living being
and God, manifest the knowledge of unity consciousness.
125. Just as a clean mirror is covered by dust and the light of
the fire by smoke, similarly knowledge that is controlled by
anger and desires, is covered by ignorance.
126. Just as Rahu hides the moon or moss covers the water, Maya
puts a veil over the self-luminous knowledge.
127. The intellect of the great knowledgeable ones is corrupted
and they fall into disgrace. They know how to remedy the
situation but do not follow it. They act as they wish.
128. Though able to see, they act like the blind. Leaving aside
their good attachments, they behave in a shameless manner.
They become a source of worry on account of evil
association, almost by force and continue to act at their
free will.
129. Those who have retired from worldly life return as
householders; and with determination indulge in forbidden
acts. They accept loathsome objects as most pleasant.
130. Those mistakes and sins which they have avoided by effort,
they fall into due to ignorance or fate. What could be said
about such a state! Is this the wisdom of a knowledgeable
person?
131. Even if there is a very knowledgeable person and does not
wish even for the shadow of a sin, he gets deceived like a
moth by the light and does not distinguish between the good
and the bad deeds.
132. He knows fully well that doing a sin is ignorance but
because of the inclination for desire, he does not pay heed.
133. All these deeds are performed due to desires. Desires are
the cause of all destruction, which matures in the form of
anger.
134. When there is obstruction to the fulfilment of desire, then
thwarted desire becomes anger. At every step it hinders
liberation. This course of action is an impediment to
knowledge.
135. This living being is caught up in the difficulties caused by
anger and desires. The embodiment of Brahman is very close
and dwells near knowledge, on the same level.
136. They (that is, anger and desires) drown one without there
being any water; burn one without there being any fire; kill
one without there being any weapons; and bind one without
there being any rope.
137. Even the knowledgeable cannot withstand them and are
defeated if they wager against them. They have the power to
bring about the destruction of the universe and swallow the
living beings without their knowledge.
138. Desire and anger envelop the fetus of knowledge like a
membrane, just as the killer snake encircles the roots of
the sandal wood tree.
139. The senses, intellect and mind are the abodes for those
desires. With the help of these, the knowledge of the living
being is dimmed and he is lured.
140. If you want to obtain sandal wood, then you will have to
kill the snake. Remove the veil of desire and anger and
attain the store of knowledge.
141. Without killing the snake, can anyone attain the sandal
wood? Without killing the black snake, can you obtain the
buried treasure?
142. Similarly, to achieve Parabrahma and Self-Realisation the
only means is to remove the curtain of Maya.
143. Therefore, at first, control the senses, thereby anger and
desires will be destroyed. A living being is controlled by
anger and desire and knowledge is veiled by ignorance.
144. The senses are subtler than the body; the mind is more
subtle than them; the intellect is subtlest compared even to
the mind; the Supreme Being is subtler than even the
intellect.
145. This most high, supreme truth transcends all worldly
existence and righteousness. That Supreme Spirit is the most
beneficial. That is the nectar-sweet Eternal Self.
146. The pure witness, untainted, eternal, free and liberated —
that indeed is the principle of the Non-Duality State; that
alone is the nature of Supreme Bliss in apposition to
sentience.
147. That which is known as ‘Panchikaram’4 is verily the display
of the form of Maya, the only instrument of superimposition
and sentient. It is necessary to be conscious of this.
148. These five elements without their judicious combinations are
called the subtle elements. Their evolutes viz. the vital
airs, the senses, the mind and intelligence form the
‘subtle’ body of the soul.
149. Do appreciate that the five elements combined in the five
ways give rise to the ‘gross’ part of the Atman and this
‘gross’ body of the soul. The knowledgeable ones call it
‘VIRAT’, which is the gross or the material body.
150. The cause of the origin of gross and subtle bodies is the
ignorance of the real nature of the Self. Know that with its
appearance, which is ‘Avyakrit’5, the body is the ‘cause’of
the Atman.
151. This is known as the causal body which is associated with
the reflection of sentiency. It becomes the cause of
ignorance which is known as the unmanifest and not evolved.
152. The reason for all this is neither impartite or partite nor
both. For the body to be destroyed the only knowledge to be
attained is the union of Brahman with the Atman.
153. To be in the state of one’s own form that is known as
‘moksha’ or liberation. There is no ‘moksha’ other than to
be in one’s own proper form.
154. If only knowledge about the union of Brahman with the Atman
is achieved, then ignorance is removed. Therefore, it is
necessary to describe what ignorance is.
155. That which has become soiled because of ignorance, has
reached a state of being tainted. That state came to be
called as ‘existent’. It thus assumed the state of being
denoted or connoted by the word.
156. Though originally it was beyond the ken of the senses, it
was made understandable by word. It was only then that the
form entered the mind and assumed the form of ‘Aumkar’.
157. Blessed indeed is him whose body falls while meditating upon
this ‘Aumkar – Brahman’ along with the remembrance of the
Lord.
158. So be it. From the spoken word, ‘Aum’, that is the form of
Brahman which is unseen, there appears the Unmanifest. From
this Unmanifest arises the principle of this ‘mahttatva’6
which is an evolute from the Unmanifest and it is from that
that the ego is born.
159. Ego originates in the subtle rudiments, further giving rise
to the gross elements and verily this world is born from
these five elements.
160. Cosmic ignorance is verily the indication of the form of
this world; and for the demolition of this nescience, it is
necessary to explain ignorance.
161. That which is pure consciousness is the pristine form
totally pure and unsullied. Whatever is different from this
is soiled. It is not proper to mix the two.
162. Know that the Brahman is very different from that which is
expressed inwards. Therefore, with the help of the power of
proper instruction it is necessary to set aside the layers
of ignorance.
163. The mind experiencing a dream in sleep sees or visualises
the three worlds by itself without eyes. Ignorance is the
cause for all this.
164. While perceiving one entity, it appears to be different like
a rope that appears in the form of a snake and silver in the
interior of mother-of-pearl.
165. Perceive only the rays of the sun. People call it a mirage.
But this is only a sport of ‘Maya’, before which even the
knowledgeable ones become helpless.
166. When one brandishes the burning wood, round and round, what
is seen is the firebrand. Even here, it is the wonder of
illusion.
167. While seeing the real fire there is no room for the firebrand.
Similarly, the expanse of the allurement caused by
illusion creates the world which does not really exist.
168. When the illusion is removed with the help of such a
resolve, then only this mundane existence ceases to exit. ‘I
am the body. She is my wife and this is my home’ —all this
is a futile exercise.
169. Even those who are called knowledgeable and learned, but are
deeply involved in the attachments to son, cattle etc., i.e.
to earthly possessions, do not enjoy the slightest of
happiness.
170. The experts in the branches of knowledge endowed with
intelligence do not consider any other person as their
equal. This is a great conceit within the heart that causes
discontent.
171. This itself, illusion or ignorance or state of nescience and
the primordial matter, is the chief. At the outset, the
knower has to start by removing these and then only
knowledge would arise.
172. This knowledge, however, is self luminous. It is not
necessary to give instructions about this. When ignorance is
destroyed, the exultation of knowledge will manifest.
173. It is like a gem, full of lustre, which is pressed down with
dirt and dust for years together and the memory of which is
extinguished.
174. Then, at some point of time, by chance, accompanied by
action and aided by Dharma it comes to hand, it appears that
all its pristine lustre is lost because of its having been
with stones and clods of earth.
175. Then on cleaning it well and removing the dirt and dust, it
acquires its pristine lustre. Similarly is the state of
knowledge-realisation.
176. Dirt and dust are ignorance. This ignorance veils the
knowledge. After removing the dust and the dirt, the jewel
will shine easily.
177. Discrimination between the transient and permanent objects
destroys sin. That itself grants refinement and
rectification and that itself creates knowledge.
178. This world is a market place of Maya (illusion) flooded with
real and fake objects. There are many customers ready to
take the fake objects believing them to be real.
179. But many wise ones’ wisdom is dissipated in ascertaining the
fake from the real. One must know the indications which
cause this deception.
180. Therefore, it is necessary to have an assayer to distinguish
between the real and the fake. He (the Sadguru) will easily
show the difference and ignorance will finally disappear.
181. Once ignorance is removed, then knowledge remains, and
illusion will be easily removed. Whatever remains is the
Self. Know that. There is no need for visible proof.
182. Though the view of wisdom is clear, it is dimmed by the
darkness of the imagination. This darkness flees with
‘upadesh’ (spiritual instruction). What remains then is full
knowledge.
183. In reality if there is a garland lying on the way, which
when seen at eventide, seems like a snake, the only reason
for this is ignorance.
184. When you light the lamp, hidden in the pocket, ignorance
vanishes. The real form is clearly seen. The semblance to
the snake automatically disappears.
185. Therefore, the remedy to do away with the harm or evil of
ignorance is ‘upadesh’. Therefore, the wise ones weary
themselves by giving the ‘upadesh’ of what constitutes
ignorance.
186. Being, presently, in the mundane world is due to ‘prarabdh’
(actions in the past life), which were done in the past,
born out of ignorance. At the outset, this knowledge is
necessary.
187. ‘Knowledge is Truth and Brahman is Eternal’! Ignorance,
illusion, etc. are all the cause of erroneous conception.
When this erroneous conception is removed, then only will
the misconception about knowledge be dispelled.
188. He, who has not lost the pride of the self, who will call
him wise?! He, who is the abode of wrongful pride, can be
called ignorance personified.
189. That which is called a flood of illusions, in which the
world is fully engrossed, is but mundane existence for which
ignorance is the basic prop.
190. It arises out of ignorance; and its grandeur is born of
ignorance. When there is plurality instead of unity, that
too has its refuge in ignorance.
191. When there is a little light and a little darkness (twilight
or dim light), the rope on the road, though a rope appears
to be a serpent, and one is terrified.
192. The misconception that it is a snake is merely ignorance.
That ignorance has veiled the truth. Until this ignorance is
dispelled, the mind does not become free of fear.
193. To some it appears like a garland of flowers, while some see
it as a stick. In short, it is all a misconception and a
decline in excessive misjudging.
194. One, who follows the writings of the Vedas and has a belief
in God, he alone is qualified to have the Knowledge of
Brahman. One who is an atheist for numerous lives can never
be so qualified.
195. Those, who see the world as a dwelling place for movable and
immovable persons and things and not as a manifestation of
God in various forms, are confused. They never escape from
the cycle of births and deaths and for them the essence of
Brahman is unattainable or extremely difficult to attain,
whereas it is very easily attained by those who are
qualified.
196. No amount of sermonising is effective here, nor acceptance
of the different Vedas; nor the intellect to understand the
meaning of various scriptural books; nor being well-versed
(by reading or listening) to such books.
197. By the use of words, one can gain bookish knowledge. But can
it give the knowledge of Brahman or Truth? The intellect is
capable of discrimination but Brahman or Truth is not at its
command.
198. The Shrutis have a vehement desire to describe it but have
not attained Brahman or Truth. They have reverted to
describing the glory of Brahman or Truth and given up their
desire for the pursuit of that Knowledge.
199. The six orthodox schools of philosophy have spent themselves
and indulged in arguments till this day but the Self
remained undescribed and did not come within the purview of
words.
200. The great, learned ones became like fire-flies before the
sun, in respect of the Self. Once the Self is realised, the
meaningless maze of words disappears.
201. Observe that, in the world, in the darkness of the night all
activities are carried out with the light of lamps. But when
the sun arises at dawn, the people disregard the lamps.
202. Therefore, that (i.e. Knowledge of the Self) which is not a
subject to be described in words, how can it then be taught?
Therefore, the narrator must have the aim of destroying
ignorance only with words.
203. When worship is done with the belief and wisdom of the
existence of the Self, then only is the Atman propitiated
and reveals the Knowledge of the Supreme Spirit, becoming
extant to the worshipper.
204. In the place of Atman, if one meditates on Parmatman and
there is no distinction made between the two, and worship is
done in this manner, the Atman is propitiated with the
worshipper.
205. There is no other better means than to propitiate the Atman.
Seeing that the seeker is inclined towards the Atman, the
Atman itself grants grace.
206. When the object of the book is accomplished, the narrator
always implores the listeners to beg forgiveness for putting
them through the ordeal of listening. This is the customary
way.
207. But, this is not the case in respect of this Satcharita,
because I do not have the capability for writing it. Sai
himself has written his story, by giving the pen in my hand.
208. Therefore, I am not the author of the book and no one is put
through any ordeal by me. If I ask for forgiveness of the
listeners. I will be unnecessarily taking the responsibility
of the deed.
209. I have no claims to its virtues nor are the imperfections
mine! When Sai himself is the doer, that brings the matter
to an end.
210. After taking Sai’s permission, I have written exactly as he
has narrated and I have considered Ignorance distinctly, for
the listeners.
211. By pervading my very being, Gurudev has thrown the light on
the subject to make known his own splendour, his power and
his grandeur.
212. Any one who finds virtues in this book, or imperfections, is
deserving of my total veneration, as being the embodiment of
God (Narayan) Himself.
213. Sree Sai has written this story, for the supreme benefit of
his devotees, having created his own biography, holding
Hemad’s hand.
214. Sree Sai took the bodily form only to favour the people, to
destroy evil thoughts and obstinacy, and to protect the
people’s togetherness.
215. Therefore, Hemad prostrates himself at his feet, with wholehearted
faith. The assembly of listeners must be completely
attentive to hear the interesting stories to follow.
May there be well-being. This is the end of the fiftieth chapter
of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant; impelled by Saints and virtuous people, called
“Removal of Ignorance”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
‘Salokata’ residence in the same heaven with any deity. ‘Samipata’,
nearness of proximity to the deity. ‘Saroopata’, assimilation with
the deity. ‘Sayujata’, absorption with the deity.
2.
It is stated in the Venkatesh Stotra that the peepul tree
flourishes with the excreta of the crow, used as manure.
3.
Ravan’s brother, a giant who indulged in gorging and sleeping.
4.
Combining amicably together of the five elementary substances.
5.
Not developed. In the Vedas, an elementary substance from which all
things were created.
6.
The second of the twenty-five principles of samkhyas, one of the
six Shastras.
Baba explaining to Nana the meaning of ‘Tadviddhi Pranipatena -Gita ovi
34’
Nanasaheb Chandorkar
Removal of Ignorance
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.
There is no limit to my obligation to my parents, who gave
me birth as a human being and that I was not born as a worm.
2.
I was not a torment to my mother in the womb. I was not born
blind, lame, squint-eyed, stuttering, nor deaf and dumb. I
was born hale and hearty, completely well-formed.
3.
I was descended, with God’s grace, in a high Brahmin caste
family, whom even the gods respect, and was very fortunate.
4.
As we are born millions of times, there is a mother and
father for each birth. But there is a great rarity of such
parentage which helps me in avoiding the cycle of birth and
death.
5.
The one who gives life is really the father; the other
performs the thread ceremony; the third one is he who
nurtures and fosters; the fourth one is he who protects from
fear, troubles and tribulations.
6.
In this world, they are all on an equal level. But there is
no true father other than the merciful Sadguru. Listen to
him in wonder for real achievement.
7.
The one who impregnates the womb of the mother, by whom one
is born, is the giver of life. He is the father in the
popular sense of the term. But the Sadguru is the remarkable
father.
8.
He does not spend his seed and yet gives birth to his son,
without the use of any bodily organs. He fully grants his
grace.
9.
I bow to him who frees one from the cycle of birth and
death, the cloud of mercy, the light of knowledge, who gives
the deep and the true knowledge of the Vedas, the best of
all Gurus who pervades all.
10.
I bow to the sun who is the remover of darkness of this
world, one who has the knowledge of the Self and who is the
most distinguished amongst the Saints, who is the moon foSaints, who is the moon for
the minds of the devotees, who are like ‘Chakors’, like the
wish-fulfilling tree, the best of all Gurus.
11.
Unfathomable is the greatness of the Gururaya! Describing
which words are inadequate and speech fails. It would be
better to remain silent and keep one’s head bowed at the
Guru’s feet.
12.
Unless one has practised great austerities throughout the
earlier lives, one does not have the ‘darshan’ of a Saint,
to remove the three-fold calamities.
13.
One who desires to have spiritual gains, liberation and his
own welfare, should surrender to a Saint. Then he will lack
nothing.
14.
Twice blessed is the company of the virtuous! How can its
greatness be described! The virtuous devotees attain
discrimination, detachment and supreme bliss near them.
15.
Sai is Supreme Consciousness only. From the formless state,
he took form. Who can definitely describe his desireless
state!
16.
He lovingly tells his own interesting story for the devoted
and loving devotees, who are the listeners, being
compassionate towards them. The stories are his temple.
17.
The sense of ego is crushed by the touch of his hand on
one’s head, and gives way to the reverberations of the
feeling of ‘I am That’, inundating the entire world with
joy.
18.
What power could an insignificant one like me have to
describe his fame? He, himself, has brought to light this
book, born out of the love of his devotees, by his grace.
19.
I roll in the dust at Sai’s feet, greet the assembly of
listeners, bow to the sadhus, saints and virtuous people and
lovingly embrace all.
20.
Sai tells the stories as an easy sport, which are laden with
the code of moral rectitude. Perpetual peace was his
ornament. Even the great Saints meditated upon him.
21.
It is not correct to compare him to the sun, because the sun
sets; nor to the moon because it waxes and wanes. This Sai
is always perfect.
22.
Hemad humbles himself at his feet and lovingly appeals to
the listeners to listen to this narration with faith, with
complete attention and with interest.
23.
The earth is well ploughed, and the seeds are sown. But if
you, the Cloud of Mercy, do not rain can there be a harvest?
24.
When the stories of the Saints are heard, there remains no
sinfulness. Merits sprout on listening to the stories. Take
advantage of this rare and favourable opportunity!
25.
The four types of Mukti1 hold no attraction for us. Enjoin
unwavering devotion to Sai. This is our supreme achievement.
26.
Since we are not at all bound, what association could we
have with mukti? Let devotion to the Saints awaken within
us, which alone will purify our inner selves.
27.
Where the sense of you and I does not arise, which should
really be a natural state, we need that devotion without
duality. We ask Sai for this boon.
28.
Now this is the only request to the listeners. When they
take the book in their hands to read, the subject matter,
the reading thereof and the reader should all become one.
29.
Ignore Hemadpant, as he is not the author of this
Satcharita. He is only the instrument for the welfare of the
devotees.
30.
If by good fortune you have got an oyster and you throw it
away, you have lost a pearl. Why concern yourself about how
the ‘Ashwath’ (Peepal) tree2 flourishes. Do not lose hope of
your welfare.
31.
Here, there is no one but Sai who speaks the words and
writes them also. He, himself, is the subject to be listened
to, the one who makes you listen, and also the listener.
This union or oneness should not be lost.
32.
Where the ears are not ready to listen with respect, and
where the mind is not concentrated, then there is no
listening or reading at all. Then how would anyone know the
meaning?
33.
While listening, do it with humility. The listeners should
only deem that Sai is in their mind. Only then the correct
listening is accomplished. Let the oneness be continuous.
34.
Then, just as the waves of the waters mingle with all the
waters, so all the inclinations or activities of the senses
would be one with Sai.
35.
Only in this way, the knowledgeable learn about
spirituality, those who are interested in humour will be
delighted with the wit, and those who appreciate poetry will
be able to enjoy the poetic stanzas. Everyone will enjoy
this book.
36.
Be it so. Earlier in this Satcharita, in the thirty-ninth
chapter, the advice that Samartha gave to one of his
foremost devotees, has been mentioned.
37.
When the devotee was near Baba, he was reciting the fourth
chapter of the Bhagvad Gita, from the beginning, at that
time.
38.
On the one hand he was pressing Baba’s feet, and on the
other he was reciting that prayer. When the thirty-third
verse was over, he started on the thirty-fourth.
39.
With a calm mind, and with full absorption, he was uttering
the words very, very softly. But others did not know the
source.
40.
When he started on the thirty-fourth verse, Sainath felt
like gracing his foremost devotee and putting him on the
righteous path.
41.
That devotee’s name was Nana (Chandorkar). Then, Baba said
to him: “Nana, what are you muttering? Why don’t you speak
aloud?
42.
For some time, I have been watching that you are muttering
something. But your voice is not distinct. What is this
secret?”
43.
Then Nana spoke clearly : “I am reciting the Gita. So that
I may not disturb others, I am muttering the words”.
44.
“Let that be for others. But for me, speak clearly. Do you
understand what you are reciting? Let me know clearly”, said
Sree.
45.
Then, saying the verse in a loud voice beginning with
‘Tadviddhi Pranipatena’, Nana showed, what he was saying,
with a prostration. Baba was satisfied on hearing it.
46.
Then, when he was asked for the meaning of the verse, Nana
said in detail the meaning as given by an earlier ‘acharya’.
Baba shook his head.
47.
Again he asked Nana: “Nana, consider the third metric foot,
‘Updekshyanti te gyanam’ and try to concentrate on it.
48.
In that, after the word ‘te’ there is a sign of suspension
for the letter ‘a’. If read as ‘agyan’, consider if the
meaning becomes opposite.
49.
Shankaranand, Dnyaneshwar, Anandgiri, Shreedhar, Madhusudan
and other commentators make its meaning based on the word
‘gyan’.
50.
And this is accepted by everyone, I also know that. But why
should we knowingly be deprived of the marvel that can be
enjoyed by inserting the suspension sign”.
51.
After speaking thus, Sai, the Cloud of Mercy, showered the
drops of nectar of advice for the devotees, who were like
the ‘Chakor’ and ‘Chatak’ birds. I have already narrated it
earlier. (Chapter 39).
52.
But all the readers of this ‘Sai Leela’ (magazine in which
the Satcharita chapters were being published) were not
amazed by this meaning. However, some had doubts. This is
amazing.
53.
So that they may be satisfied, and the matter may be
properly proved, I will make a little more effort to
convince them of the rightful use of this word ‘agyan’.
54.
Some would even doubt whether Baba knew Sanskrit. There is
nothing unknown to Saints. The reason for doubts seems to be
something else.
55.
Who does not know the saying from the ‘Shruti’ that “One who
has understood the One, has knowledge of everything”. Sai
had knowledge of the Self.
56.
What do the Saints not know who can see the whole universe
as clearly as an ‘amalak’ fruit held in their palm? Even the
sun is illuminated by them!
57.
One, who has that Knowledge of The One, how can he have lack
of any knowledge? Whatever is contained in any ‘vidya’ is
known to them. What is so important about Sanskrit?
58.
There are some readers of the Sai Leela, who say “Nana is
dishonest. This is arisen and contrived by his own
imagination, and he has written about this unwanted
suspension indicating his ignorance.
59.
He has himself created this fictitious story about the
suspension and the ‘ignorance’ in relation to it. He has
unnecessarily raised this fruitless wrangling to show off
his great knowledge.
60.
Where there was no suspension, he has introduced it. In the
place of the word ‘gyan’ he has derived the word ‘agyan’. In
this way, he has put forth a contrary meaning of the Gita”.
61.
But looking at the facts and thinking deeply over it, there
is no inconsistency in the thirty-ninth chapter of Sai
Leela.
62.
Whatever be your opinion, and whether Nana is honest or
dishonest, do not believe what he has narrated to be
nonsensical utterance.
63.
Leaving aside your aversion for Nana, the readers should not
be swayed by emotions. When you set aside the apparent or
superficial, he will be found to be innocent.
64.
Sai Leela is one of the best magazines. Without reading the
thirty-ninth chapter, it would not be easily possible to
understand the present chapter.
65.
In the Bhagvad Gita, in the fourth chapter, called
“Gyanyagnya” there is a discourse by Sree Krishna on
ignorance and the thirty-fourth verse is about ignorance.
66.
“Tvadviddhi pranipatena, pariprashnena sevaya. Upadekshyanti
te gyanam, gyaninastattva darshinah”.
67.
This is one of the important verses of the Gita. In the
third metric foot, there is a suspension before the word
‘‘gyan’’ thereby ‘agyan’ appears.
68.
If the suspension is not considered, the word ‘gyan’ can be
undoubtedly read. There is no objection against that. That
is generally the meaning that is elucidated.
69.
“Liberation is achieved through knowledge”. These words
from the shrutis are accepted by all. But it is not binding
on the philosophers to teach ‘gyan’ (knowledge).
70.
I am the Atman, the pure witness, untainted, knowing, free
and liberated, pervading the whole manifestation, supreme
consciousness, unblemished, filled with the bliss of unity
consciousness.
71.
But I am neither ignorance nor am I the product of
ignorance. Understand me to be “This Soul as Brahman” and
know me to be the Treasure in the highest consciousness and
also know me as Bliss.
72.
“I am Brahman” (Yajurveda) is the saying that always
inspires me. Know that this only is pure knowledge. “I am a
sinner, unfortunate and godless”: these feelings spring from
the mine of ignorance.
73.
This Maya is an ancient or eternal power. Because of
ignorance one is in a state of being bound; because of
knowledge one is free from all bondage. This is the state of
a being from times immemorial.
74.
This total misconception of name and form is the complete
illusion caused by Maya. Words are inadequate to describe
Maya and it is very difficult to conquer.
75.
The abode of Maya is in the fanciful thoughts that arise.
The state of being bound or free certainly arises from the
imagination.
76.
“Liberation is achieved through knowledge”. This principle
(verity) from the Shrutis is eternally true. But until the
‘karmas’ arising from sins are annihilated, it is impossible
for knowledge to dawn.
77.
One who is impressed with pure knowledge, know that he has
abandoned all desires. He is not bound by Maya. There is no
place for passions or emotions in him.
78.
A supremely knowledgeable person, like Shuka, came to a sad
end also due to doubts. Ignorance is born due to doubts,
which cannot be removed without the Guru.
79.
When a doubt enters the mind of a knowledgeable person, even
such a person becomes egoistic. Even a huge pot of milk gets
spoilt by a drop of sour gruel and all the milk is spoilt.
80.
Therefore, it is important to understand ignorance, at the
outset. Once that is removed, the mind gets purified. After
that happens, knowledge manifests infinitely and the mind
will attain undisturbed absorption in contemplation.
81.
He, who is concentrated on riches and fame and is yet
craving for sense enjoyment in spite of having had it and is
incessantly thinking of wife and children, his knowledge is
nothing but ignorance.
82.
Thus, one who is obsessed with wealth, sons, and wife does
not know his well-being even though he may be knowledgeable.
Therefore, so long as he is without devotion, his knowledge
is veiled by ignorance.
83.
All living beings are full of ignorance. Becoming free from
ignorance, become knowledgeable and then transcend that
also. That stage is ‘Brahmaroop’ or embodiment of Brahman,
certainly.
84.
When ignorance disappears, knowledge manifests. He who is
knowledgeable, is forgiving by nature. Till the pride for
the body is not lost, he is under the control of Maya.
85.
Avatars like Ram and Krishna, Saints like Sanat, Sanak and
others, the most knowledgeable ones, have Maya as their
handmaiden; but she has fooled others.
86.
Though the Self resides in the hearts of all creatures, no
one knows this. Such is the inconceivable state of Maya, it
has unfathomable power of illusion to veil it.
87.
Unless the false pride of the feeling ‘I am the doer, I
alone am the enjoyer’ is left off, and one does not
surrender to the Dweller in the Heart, one cannot attain
self-liberation.
88.
Discriminate between the transitory and the eternal and
listen (to sacred texts), chant, meditate and contemplate on
them, and enrich yourself with the six virtues such as
‘shama’, ‘dama’ etc. Only that will drive away ignorance.
89.
‘The world is different from me’; ‘I am small and limited’;
the feeling that ‘I am the body’ – this is unalloyed
ignorance.
90.
In this science of Vedant, which propounds knowledge, there
are four necessary antecedents – the writer, in all
compassion, has explained them in detail.
91.
The befitting person, the subject matter and the relation
between the two are the three, and the fourth one, is the
purpose. After carefully explaining the ‘Purpose’, there
arises what is called the removal of ignorance.
92.
Complete unity of the individual soul and Brahman happens to
be verily the main ‘subject’ of Vedant and the removal of
ignorance involved in understanding the principle of this
unity, happens to be the ‘Purpose’.
93.
Therefore, removing this ignorance from the very roots is
itself the attainment of Bliss of Self. Hence, using all
contrivances, it is necessary to destroy ignorance.
94.
Until one has removed the feeling of duality, he cannot be
called knowledgeable. The knowledge of a person who has
bodily pride can be called complete ignorance.
95.
He makes a show of his own knowledge but performs improper
acts. He is as good as dead. He is like the sleeping
Kumbhakaran3.
96.
For him who does not behave in accordance with the Vedas,
and does not follow the rules of the four castes, the only
means to purify his intellect is the removal of ignorance.
97.
Even Brahma and others have been deluded by the three gunas,
such as ‘satva’ etc., also by words (speech), touch, form,
taste and smell, and on account of the sex organs, and the
tongue, with different permutations and combinations.
98.
All the movable beings in the world are encircled by
Ignorance and Maya from times immemorial. They are engulfed
by passions such as anger and hatred, and surrounded by
ignorance.
99.
Every being is bound by ignorance. For its pure form to
manifest, it is necessary to break the ties with ignorance,
desires and the fruits of past actions.
100. The cow’s teats are so full of milk that it oozes out. The
tick or cattle louse sticks fast there itself. But it enjoys
the blood, so how would it have taste for milk?
101. Notice the frog and the humble bee. The beautiful lotus
houses them both. But the fragrant pollen is around which
the bee hovers, while the frog feeds on the mire.
102. Though a repository of knowledge is before a person, a
foolish one is attracted by ignorance, and ignorance itself
appeals as knowledge. What use to him is instruction in
knowledge?
103. When ignorance is removed totally, the knowledge of Brahman
will manifest itself. Therefore it is necessary to explain
what is ignorance, at the outset. Know that.
104. There is nothing purer than the knowledge of Brahman in all
the three worlds. The teachings of that knowledge has a lot
of reverence. Without it, life is in vain.
105. If this Brahman were an effect on par with objects cognised
by intelligence etc. then there would have been at least
some sense of enjoyment which would have been helpful in
perceiving it, enabling one to say: “This is That”.
106. The principle of Brahman has intelligence in its purpose.
But that which goes beyond the sense of enjoyment is
perceivable by intellect and is the one that the ‘Smritis’
declare but the ‘Shrutis’ do not agree with it.
107. When intelligence etc. does not exist, then verily the
instrument of cognition become extinct. Then, how can the
existential character of Brahman remain as the basis for
resort.
108. Whatever is experienced by the senses, all that exists and
nothing else. This is well known to all. Brahman then does
not at all exist.
109. This will be the meaning of all that is said so far. But if
it is true it will be calamitous, making intelligence alone
existent, through and through, helping one to understand the
chain of objects that are subtle, subtler and the like.
110. Let it (intelligence) also dissolve; but there too it stays
in the form of the combination of existence because
undoubtedly the soul is the root cause of the world, and all
dissolution is ultimately rooted in existence.
111. If a stone is thrown on a pot, its form is broken leaving
behind the pieces. Though the shape of the pot is destroyed,
the pieces indicate that it existed.
112. Although the effect in the form of the pot is destroyed, the
existence of the pot knows no destruction, as the pot shards
remain for continuity. So, indeed, is the essence of
existence in them.
113. At no time the dissolution of the effect is one which ends
in its void. The dissolution is rooted through existential
character. This is valid as is seen in the cognition of
‘sat’ having the idea of ‘sat’ which is existence.
114. All the holy places and vows are holy or pure; but holier
and purer is Knowledge of the Lord. Then without the
Knowledge of the Lord, singing bhajans and worship is
meaningless.
115. The mind is tainted by ignorance. That mind cannot be
cleansed without devotion to God; and without devotion,
knowledge is not born.
116. Therefore, know what is ignorance at the outset. After it is
described and you derive the lesson there from, only then
will the bondage be broken. Devotion is the only means to do
that.
117. If collyrium is applied to the eyes of a child, born with
feet foremost, it can find wealth which is underground.
Similarly, when devotion is practised, ignorance is
destroyed and knowledge dawns.
118. Knowledge itself means attainment of Self-realisation, for
which the main thing is to destroy ignorance. Unless
devotion to God is achieved, the power of Maya is boundless.
119. Knowledge and ignorance are mixed together. Throw away
ignorance and pick up only pure knowledge, like discarding
the stones or impurities from the grains of rice, before the
rice is cooked in warm water.
120. The Lord exists in all living beings. Doing a ‘yagnya’ for
knowledge and other worship, if one sees Krishna (i.e. the
Lord) as all-pervasive, ignorance burns away leaving behind
knowledge.
121. Now let us see the nature of the ‘yagnya’ for knowledge. The
pillar to which the sacrifice is tied is the ‘I am Brahman’
axiom, the five elements of the universe are the courtyard
for the ‘yagnya’ and the animal that is sacrificed is the
belief that there is a difference between a living being and
God.
122. The five senses and the five ‘prans’ are the only
requirements for this ‘yagnya’. In the hollow space of the
mind and the intellect, kindle the fire of knowledge.
123. The being is the one who performs the ‘yagnya’, offering
oblations of ignorance, in place of the clarified butter. He
is completely engrossed in the Bliss of the Self, and that
being is bathed in the water of purification, at the end of
the sacrifice.
124. In conclusion, without the oblations of ignorance, in place
of the clarified butter, the fire of knowledge can never be
kindled. By burning the difference between a living being
and God, manifest the knowledge of unity consciousness.
125. Just as a clean mirror is covered by dust and the light of
the fire by smoke, similarly knowledge that is controlled by
anger and desires, is covered by ignorance.
126. Just as Rahu hides the moon or moss covers the water, Maya
puts a veil over the self-luminous knowledge.
127. The intellect of the great knowledgeable ones is corrupted
and they fall into disgrace. They know how to remedy the
situation but do not follow it. They act as they wish.
128. Though able to see, they act like the blind. Leaving aside
their good attachments, they behave in a shameless manner.
They become a source of worry on account of evil
association, almost by force and continue to act at their
free will.
129. Those who have retired from worldly life return as
householders; and with determination indulge in forbidden
acts. They accept loathsome objects as most pleasant.
130. Those mistakes and sins which they have avoided by effort,
they fall into due to ignorance or fate. What could be said
about such a state! Is this the wisdom of a knowledgeable
person?
131. Even if there is a very knowledgeable person and does not
wish even for the shadow of a sin, he gets deceived like a
moth by the light and does not distinguish between the good
and the bad deeds.
132. He knows fully well that doing a sin is ignorance but
because of the inclination for desire, he does not pay heed.
133. All these deeds are performed due to desires. Desires are
the cause of all destruction, which matures in the form of
anger.
134. When there is obstruction to the fulfilment of desire, then
thwarted desire becomes anger. At every step it hinders
liberation. This course of action is an impediment to
knowledge.
135. This living being is caught up in the difficulties caused by
anger and desires. The embodiment of Brahman is very close
and dwells near knowledge, on the same level.
136. They (that is, anger and desires) drown one without there
being any water; burn one without there being any fire; kill
one without there being any weapons; and bind one without
there being any rope.
137. Even the knowledgeable cannot withstand them and are
defeated if they wager against them. They have the power to
bring about the destruction of the universe and swallow the
living beings without their knowledge.
138. Desire and anger envelop the fetus of knowledge like a
membrane, just as the killer snake encircles the roots of
the sandal wood tree.
139. The senses, intellect and mind are the abodes for those
desires. With the help of these, the knowledge of the living
being is dimmed and he is lured.
140. If you want to obtain sandal wood, then you will have to
kill the snake. Remove the veil of desire and anger and
attain the store of knowledge.
141. Without killing the snake, can anyone attain the sandal
wood? Without killing the black snake, can you obtain the
buried treasure?
142. Similarly, to achieve Parabrahma and Self-Realisation the
only means is to remove the curtain of Maya.
143. Therefore, at first, control the senses, thereby anger and
desires will be destroyed. A living being is controlled by
anger and desire and knowledge is veiled by ignorance.
144. The senses are subtler than the body; the mind is more
subtle than them; the intellect is subtlest compared even to
the mind; the Supreme Being is subtler than even the
intellect.
145. This most high, supreme truth transcends all worldly
existence and righteousness. That Supreme Spirit is the most
beneficial. That is the nectar-sweet Eternal Self.
146. The pure witness, untainted, eternal, free and liberated —
that indeed is the principle of the Non-Duality State; that
alone is the nature of Supreme Bliss in apposition to
sentience.
147. That which is known as ‘Panchikaram’4 is verily the display
of the form of Maya, the only instrument of superimposition
and sentient. It is necessary to be conscious of this.
148. These five elements without their judicious combinations are
called the subtle elements. Their evolutes viz. the vital
airs, the senses, the mind and intelligence form the
‘subtle’ body of the soul.
149. Do appreciate that the five elements combined in the five
ways give rise to the ‘gross’ part of the Atman and this
‘gross’ body of the soul. The knowledgeable ones call it
‘VIRAT’, which is the gross or the material body.
150. The cause of the origin of gross and subtle bodies is the
ignorance of the real nature of the Self. Know that with its
appearance, which is ‘Avyakrit’5, the body is the ‘cause’of
the Atman.
151. This is known as the causal body which is associated with
the reflection of sentiency. It becomes the cause of
ignorance which is known as the unmanifest and not evolved.
152. The reason for all this is neither impartite or partite nor
both. For the body to be destroyed the only knowledge to be
attained is the union of Brahman with the Atman.
153. To be in the state of one’s own form that is known as
‘moksha’ or liberation. There is no ‘moksha’ other than to
be in one’s own proper form.
154. If only knowledge about the union of Brahman with the Atman
is achieved, then ignorance is removed. Therefore, it is
necessary to describe what ignorance is.
155. That which has become soiled because of ignorance, has
reached a state of being tainted. That state came to be
called as ‘existent’. It thus assumed the state of being
denoted or connoted by the word.
156. Though originally it was beyond the ken of the senses, it
was made understandable by word. It was only then that the
form entered the mind and assumed the form of ‘Aumkar’.
157. Blessed indeed is him whose body falls while meditating upon
this ‘Aumkar – Brahman’ along with the remembrance of the
Lord.
158. So be it. From the spoken word, ‘Aum’, that is the form of
Brahman which is unseen, there appears the Unmanifest. From
this Unmanifest arises the principle of this ‘mahttatva’6
which is an evolute from the Unmanifest and it is from that
that the ego is born.
159. Ego originates in the subtle rudiments, further giving rise
to the gross elements and verily this world is born from
these five elements.
160. Cosmic ignorance is verily the indication of the form of
this world; and for the demolition of this nescience, it is
necessary to explain ignorance.
161. That which is pure consciousness is the pristine form
totally pure and unsullied. Whatever is different from this
is soiled. It is not proper to mix the two.
162. Know that the Brahman is very different from that which is
expressed inwards. Therefore, with the help of the power of
proper instruction it is necessary to set aside the layers
of ignorance.
163. The mind experiencing a dream in sleep sees or visualises
the three worlds by itself without eyes. Ignorance is the
cause for all this.
164. While perceiving one entity, it appears to be different like
a rope that appears in the form of a snake and silver in the
interior of mother-of-pearl.
165. Perceive only the rays of the sun. People call it a mirage.
But this is only a sport of ‘Maya’, before which even the
knowledgeable ones become helpless.
166. When one brandishes the burning wood, round and round, what
is seen is the firebrand. Even here, it is the wonder of
illusion.
167. While seeing the real fire there is no room for the firebrand.
Similarly, the expanse of the allurement caused by
illusion creates the world which does not really exist.
168. When the illusion is removed with the help of such a
resolve, then only this mundane existence ceases to exit. ‘I
am the body. She is my wife and this is my home’ —all this
is a futile exercise.
169. Even those who are called knowledgeable and learned, but are
deeply involved in the attachments to son, cattle etc., i.e.
to earthly possessions, do not enjoy the slightest of
happiness.
170. The experts in the branches of knowledge endowed with
intelligence do not consider any other person as their
equal. This is a great conceit within the heart that causes
discontent.
171. This itself, illusion or ignorance or state of nescience and
the primordial matter, is the chief. At the outset, the
knower has to start by removing these and then only
knowledge would arise.
172. This knowledge, however, is self luminous. It is not
necessary to give instructions about this. When ignorance is
destroyed, the exultation of knowledge will manifest.
173. It is like a gem, full of lustre, which is pressed down with
dirt and dust for years together and the memory of which is
extinguished.
174. Then, at some point of time, by chance, accompanied by
action and aided by Dharma it comes to hand, it appears that
all its pristine lustre is lost because of its having been
with stones and clods of earth.
175. Then on cleaning it well and removing the dirt and dust, it
acquires its pristine lustre. Similarly is the state of
knowledge-realisation.
176. Dirt and dust are ignorance. This ignorance veils the
knowledge. After removing the dust and the dirt, the jewel
will shine easily.
177. Discrimination between the transient and permanent objects
destroys sin. That itself grants refinement and
rectification and that itself creates knowledge.
178. This world is a market place of Maya (illusion) flooded with
real and fake objects. There are many customers ready to
take the fake objects believing them to be real.
179. But many wise ones’ wisdom is dissipated in ascertaining the
fake from the real. One must know the indications which
cause this deception.
180. Therefore, it is necessary to have an assayer to distinguish
between the real and the fake. He (the Sadguru) will easily
show the difference and ignorance will finally disappear.
181. Once ignorance is removed, then knowledge remains, and
illusion will be easily removed. Whatever remains is the
Self. Know that. There is no need for visible proof.
182. Though the view of wisdom is clear, it is dimmed by the
darkness of the imagination. This darkness flees with
‘upadesh’ (spiritual instruction). What remains then is full
knowledge.
183. In reality if there is a garland lying on the way, which
when seen at eventide, seems like a snake, the only reason
for this is ignorance.
184. When you light the lamp, hidden in the pocket, ignorance
vanishes. The real form is clearly seen. The semblance to
the snake automatically disappears.
185. Therefore, the remedy to do away with the harm or evil of
ignorance is ‘upadesh’. Therefore, the wise ones weary
themselves by giving the ‘upadesh’ of what constitutes
ignorance.
186. Being, presently, in the mundane world is due to ‘prarabdh’
(actions in the past life), which were done in the past,
born out of ignorance. At the outset, this knowledge is
necessary.
187. ‘Knowledge is Truth and Brahman is Eternal’! Ignorance,
illusion, etc. are all the cause of erroneous conception.
When this erroneous conception is removed, then only will
the misconception about knowledge be dispelled.
188. He, who has not lost the pride of the self, who will call
him wise?! He, who is the abode of wrongful pride, can be
called ignorance personified.
189. That which is called a flood of illusions, in which the
world is fully engrossed, is but mundane existence for which
ignorance is the basic prop.
190. It arises out of ignorance; and its grandeur is born of
ignorance. When there is plurality instead of unity, that
too has its refuge in ignorance.
191. When there is a little light and a little darkness (twilight
or dim light), the rope on the road, though a rope appears
to be a serpent, and one is terrified.
192. The misconception that it is a snake is merely ignorance.
That ignorance has veiled the truth. Until this ignorance is
dispelled, the mind does not become free of fear.
193. To some it appears like a garland of flowers, while some see
it as a stick. In short, it is all a misconception and a
decline in excessive misjudging.
194. One, who follows the writings of the Vedas and has a belief
in God, he alone is qualified to have the Knowledge of
Brahman. One who is an atheist for numerous lives can never
be so qualified.
195. Those, who see the world as a dwelling place for movable and
immovable persons and things and not as a manifestation of
God in various forms, are confused. They never escape from
the cycle of births and deaths and for them the essence of
Brahman is unattainable or extremely difficult to attain,
whereas it is very easily attained by those who are
qualified.
196. No amount of sermonising is effective here, nor acceptance
of the different Vedas; nor the intellect to understand the
meaning of various scriptural books; nor being well-versed
(by reading or listening) to such books.
197. By the use of words, one can gain bookish knowledge. But can
it give the knowledge of Brahman or Truth? The intellect is
capable of discrimination but Brahman or Truth is not at its
command.
198. The Shrutis have a vehement desire to describe it but have
not attained Brahman or Truth. They have reverted to
describing the glory of Brahman or Truth and given up their
desire for the pursuit of that Knowledge.
199. The six orthodox schools of philosophy have spent themselves
and indulged in arguments till this day but the Self
remained undescribed and did not come within the purview of
words.
200. The great, learned ones became like fire-flies before the
sun, in respect of the Self. Once the Self is realised, the
meaningless maze of words disappears.
201. Observe that, in the world, in the darkness of the night all
activities are carried out with the light of lamps. But when
the sun arises at dawn, the people disregard the lamps.
202. Therefore, that (i.e. Knowledge of the Self) which is not a
subject to be described in words, how can it then be taught?
Therefore, the narrator must have the aim of destroying
ignorance only with words.
203. When worship is done with the belief and wisdom of the
existence of the Self, then only is the Atman propitiated
and reveals the Knowledge of the Supreme Spirit, becoming
extant to the worshipper.
204. In the place of Atman, if one meditates on Parmatman and
there is no distinction made between the two, and worship is
done in this manner, the Atman is propitiated with the
worshipper.
205. There is no other better means than to propitiate the Atman.
Seeing that the seeker is inclined towards the Atman, the
Atman itself grants grace.
206. When the object of the book is accomplished, the narrator
always implores the listeners to beg forgiveness for putting
them through the ordeal of listening. This is the customary
way.
207. But, this is not the case in respect of this Satcharita,
because I do not have the capability for writing it. Sai
himself has written his story, by giving the pen in my hand.
208. Therefore, I am not the author of the book and no one is put
through any ordeal by me. If I ask for forgiveness of the
listeners. I will be unnecessarily taking the responsibility
of the deed.
209. I have no claims to its virtues nor are the imperfections
mine! When Sai himself is the doer, that brings the matter
to an end.
210. After taking Sai’s permission, I have written exactly as he
has narrated and I have considered Ignorance distinctly, for
the listeners.
211. By pervading my very being, Gurudev has thrown the light on
the subject to make known his own splendour, his power and
his grandeur.
212. Any one who finds virtues in this book, or imperfections, is
deserving of my total veneration, as being the embodiment of
God (Narayan) Himself.
213. Sree Sai has written this story, for the supreme benefit of
his devotees, having created his own biography, holding
Hemad’s hand.
214. Sree Sai took the bodily form only to favour the people, to
destroy evil thoughts and obstinacy, and to protect the
people’s togetherness.
215. Therefore, Hemad prostrates himself at his feet, with wholehearted
faith. The assembly of listeners must be completely
attentive to hear the interesting stories to follow.
May there be well-being. This is the end of the fiftieth chapter
of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant; impelled by Saints and virtuous people, called
“Removal of Ignorance”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
‘Salokata’ residence in the same heaven with any deity. ‘Samipata’,
nearness of proximity to the deity. ‘Saroopata’, assimilation with
the deity. ‘Sayujata’, absorption with the deity.
2.
It is stated in the Venkatesh Stotra that the peepul tree
flourishes with the excreta of the crow, used as manure.
3.
Ravan’s brother, a giant who indulged in gorging and sleeping.
4.
Combining amicably together of the five elementary substances.
5.
Not developed. In the Vedas, an elementary substance from which all
things were created.
6.
The second of the twenty-five principles of samkhyas, one of the
six Shastras.
Baba explaining to Nana the meaning of ‘Tadviddhi Pranipatena -Gita ovi
34’
Nanasaheb Chandorkar
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