16
The Narration of the Knowledge of Brahman
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
Let us do obeisance to the King of Kings, the Lord
Paramount, who Graces the Throne of Peace, the Sovereign of
the Kingdom of Self-Contentment, His Majesty the Guru, the
only Resort.
2.
Pure devotion and the natural state of mind, serve you with
whisks on both sides, and self – realisation and experience
of truth fan you on both sides, respectfully.
3.
The Knowledge of the Self is holding the Royal Umbrella over
your head; Peace and Consciousness are the holders of the
Sceptre. The six foes, such as illusion and greed etc.,
cannot survive there even for a moment.
4.
Oh, how glittering is the assembly. There are four Vedas,
six Shastras and eighteen Puranas as court poets. The awning
of Pure Consciousness shines brillantly like a moon and the
happiness born of self – contentment is spread everywhere.
5.
Dispassion, Devotion, Pure Knowledge, Listening,
Concentration, Meditation, Self-realisation and Experience –
are the eight ministers who are in your service.
6.
Peace and Restraint are the precious stones which shine
brightly in this divine necklace round your neck. Your
speech is sweet, like the ripples of the nectar on the
surface of the ocean, in the form of vedic knowledge.
7.
You are holding the Sword of Knowledge in your hand, ready
to strike, the blade of which is polished and sharp, at the
sight of which the tree in the form of the material world is
trembling.
8.
Hail to you, O Unblemished and Imperishable One, who
transcends all attributes, King of Yogis – you have taken
the bodily form to oblige others – and for the uplift of the
humble.
9.
In the previous chapter, it was described how the wish of
the devotee was fulfilled, how his vow was completed and how
he was given a hint of what was in his mind.
10.
A Sadguru has no desires of his own always; therefore, what
can a disciple do to fulfil his wishes? It is he who serves
his disciples and makes them desireless.
11.
He will accept even a leaf or a flower, if offered with
devotion; but, the same when offered with pride, he will not
care to even look at it.
12.
The Oceans of Truth, Knowledge and Bliss do not care for
outward form; but when something is offered with faith they
accept with genuine pleasure.
13.
Pretending to wear a cloak of ignorance, they give wisdom
and take away our ignorance. Without violating modesty they
teach the principle of life sweetly.
14.
Serving them faithfully, the follower achieves oneness with
Brahman. Therefore, abandoning all other ways and means, be
absorbed in the services of the Guru.
15.
For any slackness in the service or any attempt to be
‘smart’1 will certainly lead the disciple into trouble. One
should have full faith at the Guru’s feet.
16.
How can a disciple do anything on his own? It is the Sadguru
who places him in an advantageous position. The disciple
does not understand the difficulties that are to befall him.
The Guru wards them off without his knowledge.
17.
In all the three worlds there is not another more generous
giver than the Guru. Let us surrender by being the humblest
of the humble and surrender to him and only to him.
18.
If we compare him to the Chintamani2, the Chintamani gives
only that which is wished for; but a Guru gives something
which is not even imagined, to the astonishment of the
devotee.
19.
If we compare him to the Kalpataru3, the Kalpataru only
fulfils the wishes that are asked for; but the Gururaya will
grant the Nirvikalpa4 unexpectedly.
20.
The Kamadhenu5 fulfils the wish that is expressed. But the
Guru – dhenu is still greater. He is famous as ‘He, who
gives that which is Inconceivable.’ Who else can deserve
this title?
21.
Now, I beseech the listeners, to listen to the story to
which I had referred in the previous chapter about how a
person desirous of knowledge of the Brahman received it.
22.
Listen in what manner Baba satisfied a seeker of the
knowledge of Brahman and preached to his devotees. Now
listen to that significant discourse.
23.
The Saints are always free of desires as they have fulfilled
every desire. The devotees are extremely covetous and always
dissatisfied.
24.
Some ask for progeny; some for unassailable power and
enormous wealth; some ask for faith and devotion; but rarely
there was one who asked for salvation from this worldly
life.
25.
Once a certain simple devotee, who was completely engaged in
amassing wealth, arrived to take darshan, having heard of
Baba’s fame.
26.
In his household there was immense wealth, numerous progeny
and hordes of servants and maids. He thought of taking
Baba’s darshan, as he was famous as being a munificent
person.
27.
“Baba is full of divine knowledge; a jewel amongst Sadhus
and Saints. I shall place my head at his feet – he whose
marvels are inconceivable!
28.
Since I have no need for anything else, I will ask for the
knowledge of Brahman. If I achieve this easily, I’ll
consider myself as the blessed one”.
29.
Then, his friend told him that “it is not easy to know
Brahman. It is difficult for an avaricious person like you
to attain it.
30.
He who is not aware of the means of happiness other than
wealth, wife and children, for him Brahman is chimerical. It
cannot attain peace for you.
31.
When the faculties become weak, nobody honours such a person
in the world. At that stage, such people sit idle and talk
of Brahman, like spinning yarn on the spindle.
32.
Such is your curiosity for Brahman. Close-fisted as you are
and miserly, you will not find anyone who will fulfil this
desire of yours”.
33.
Nevertheless, this aspirant set out for Shirdi in a tonga
engaged for a return journey and reached Sai’s feet.
34.
He took Sai’s darshan and bowed down at his feet. Then Sai
addressed him sweetly. Now listen to what he said.
35.
The stories of Sai are like the wish -fulfilling tree,
which when watered with concentration will grow strong. When
more and more respect is paid by the listeners, it will bear
more and more fruits.
36.
All the branches will be full of sap. It will blossom with
fragrant flowers. It will be heavily laden with sweet, juicy
fruits. The wishes of all the devotees will be fulfilled.
37.
He (the visitor) said: “Baba, show Brahman to me. I have
approached you with this aspiration only. People say that
Baba from Shirdi can show Brahman within no time.
38.
Therefore, I have come such a long distance. I am very tired
of travelling. But, if I am able to acquire Brahman, I will
consider myself blessed”.
39.
Baba said: “Do not worry. I will show you Brahman readily
just now. There is no question here for deferred payment.
Seekers like you are rare.
40.
Many people ask for wealth; or ask for cures for ailments;
or ask for power and honour; and, always happiness.
41.
People come running to Shirdi, only for the sake of temporal
happiness and become the followers of a fakir like me.
Nobody asks for Brahman ever.
42.
Such people (seeking worldly benefits) are in plenty. But I
experience a drought where people like you are concerned. I
long for those seeking Brahman. This, seems to be an
opportune time for me.
43.
Because of the fear of this Brahman, the sun and the moon
are disciplined and they rise and set regularly. Sunlight
and moonlight occur in regular cycles.
44.
The existence of the seasons like winter, spring etc. is
because of Brahman. Gods like Indra and the kings reign over
their kingdoms properly and protect their subjects also –
the root cause of all this is Brahman.
45.
Therefore, before giving up this body, wise men try to
attain the knowledge of Brahman, because no doubt the cycle
of birth and death will otherwise continue uninterruptedly.
46.
Therefore, till that Brahman is realised, even if the body
perishes, the ties of the world will continue to affect and
rebirth will be unavoidable.
47.
Why only Brahman! I will show you everything – the essence
of Brahman which has enveloped you from head to foot. I will
distinguish it from the rest”.
48.
Oh! How sweet that nectar – like speech! It was the mine of
happiness containing the doctrine of the identity of the
human soul and the divine essence. It is capable of granting
salvation even to those beings who are in doubt.
49.
Even those who are engaged in the short-lived pleasures of
the senses, from dawn to night, will be taken on the path
established by the Shastras, by Baba’s words.
50.
If Chintamani is pleased, material possessions will be
acquired; if Mahendra6 is pleased, wealth and power of the
heavens will be achieved.
51.
The Guru’s uniqueness exceeds this. There is no benefactor
like the Guru. If he is pleased he makes the devotee realise
the rare Brahman.
52.
By listening to this sweet story, the sorrows of the world
will be forgotten. Baba knows the way how to teach the
seekers of Brahman.
53.
So be it. Then he made him sit for a while and got him
engaged in something else and gave the impression that he
had forgotten that question.
54.
Then what Baba did? He called a lad near him and asked him
to go quickly to Nandu7, with a message:
55.
“Give a loan of five rupees, Baba has dire need for it. Lend
it to him quickly for a short while. Go and tell him so”.
56.
The lad went to Nandu’s house. His door was locked.
Returning immediately, he gave this information.
57.
Baba said: “Go again. Bala8, the grocer, must be at home.
Give him the same message. Bring the money. Go”.
58.
This trip was also in vain. Bala also was not at home at
that time. The lad narrated everything that took place to
Baba.
59.
Baba sent him to one or two more places, in haste. The boy
got tired of these unprofitable trips but could not procure
even a red cent.
60.
Maharaj, the omniscient, was fully aware that neither Nandu,
nor Bala the grocer, would be at home at that time. Baba
knew this very well.
61.
Sai was Brahman Incarnate. How could he be desperate about
five rupees? But, this play was enacted for the seeker of
the knowledge of Brahman.
62.
When a guest arrives at home, whatever sweetmeats or
delicacies are made in his honour, are also enjoyed by the
others.
63.
So, making this person keen on Brahman-knowledge an excuse,
Maharaj taught the devotees for the sake of everybody’s
good.
64.
Sainath knew that the Brahmarthi was carrying a wad of notes
of two hundred and fifty rupees in his pocket.
65.
Did the Brahmarthi not understand? Did he not have eyes?
Having the bundle of notes in his pocket, he remained caught
in his doubts9.
66.
Sai wanted a loan of five rupees and that too for a short
while. Yet, he did not have the confidence to give it and he
was asking for knowledge of Brahman!
67.
Sai Maharaj was true to his words; and the amount that was
asked for was also petty. Yet when the thought of giving
came, doubts assailed him.
68.
How meagre is the sum of five rupees! But he had no heart to
give even that much! He who could not help even to that
extent then that person is greed personified.
69.
If there had been any other simple, straight forward person,
who had genuine love for Baba, he would not have silently
watched this whole business of borrowing.
70.
That person, who was so thirsty for the knowledge of
Brahman, did he not understand even this much? I have no
doubt about it. But he was over powered by the greed for
money.
71.
At least he should have sat quietly. No – not even that! He
was in a hurry to go back and said: “O, Baba Sai, show me
Brahman on the spot”.
72.
Baba said: “To show you Brahman, where you are sitting, I
have tried certain means so far. Did you not follow
anything?
73.
For the sake of Brahman, the five pranas, the five senses of
action and perception, ego, intellect and mind have to be
surrendered.
74.
The path of knowledge of Brahman is difficult. It is not
easy to follow for all and sundry. When the time is ripe, it
appears before that fortunate person, all of a sudden.
75.
That person who is detached from all worldly attachments
upto the stage of attaining the feet of Brahmadev, he alone
is qualified for the knowledge of Brahman. He has no
attachment for anything else.
76.
Even if someone were to impart the knowledge of Brahman to
one without the least bit of detachment, would he be
successful?
77.
The knowledge of Brahman can be attained flawlessly by the
highest category of aspirants but mediocre persons are
always tradition bound and must proceed stage by stage.
78.
The former ones have a spiritual flight, like the path of a
bird; the latter follow the steps of tradition, according to
the Shastras. But for the incapable person, the whole effort
about Brahman is useless.
79.
Without that self-control and discrimination, there is no
other sure means of achieving Brahman. Though this is the
truth told by the Vedas, can it be possible for everyone tVedas, can it be possible for everyone to
practise?
80.
It is only through diligence and practice, when even your
bones seem ready to disintegrate, that the Guru’s grace
descends and enlightenment dawns slowly.
81.
I am God. I am the Controller. When such ego takes hold of
Brahmadev, he tends to forget his Real Self as the Supreme
Spirit, then the universe is created.
82.
‘I am that Brahman’. When this is realised, then he who has
realised it surrenders to the Supreme Self; and, for him,
the illusion of the existence of the universe disappears.
This is proclaimed by the Shrutis.
83.
When there is the true knowledge of the Self, that person’s
entire nature becomes one with Brahman. At such a stage, the
whole universe burns down in the fire of Brahman and the
world turns into ashes.
84.
When the illusion is removed, similar is the state of mind
of the human beings. The rope, the ray of the sun and the
mother of pearl shell – the illusion that they are different
is removed immediately.
85.
The true knowledge of the mother of pearl is the same as the
knowledge of the silver and vice versa. At the time of the
end of this illusion, the belief about silver is removed and
the pure form of mother of pearl and the knowledge of it
appears before the mind.
86.
This is all due to reciprocal attraction between the viewer
and the things viewed. Light the lamp of knowledge and wash
away the impurities of ignorance. This will annihilate
illusions.
87.
If the bondage of birth and death had not been there, why
would there be pursuit of ‘moksha’? Who would have bothered
about the philosophy of the Vedas and also this discourse.
88.
I am bound. I want to be free. One who firmly thinks so is
the only person who deserves that knowledge. Neither the
scholar nor the very ignorant person is fit for it.
89.
But when you are never bound why talk of freedom? This is
the truth. Everybody knows that being bound and freedom are
due to the balance of the ‘gunas’ (sattva, raja and tama).
90.
In the absence of duality, who will bind whom? Who will
release whom? No one is bound and no one is free, when
duality and oneness are not there.
91.
Does the sun create day and night? No. It is the delusion of
the viewer. The sun is not involved.
92.
I am the doer. I am the enjoyer. When a person has this
pride, he experiences heaven and hell – happiness and
miseries – and attachment to sensory pleasures goes on
increasing.
93.
The soul is eternal, ancient, permanent, devoid of changes
due to birth and death. It is denoted by the letters AUM. It
has no beginning. It is infinite and everlasting.
94.
He who regards the body as the soul; and that he is separate
and the world is separate from him – for him, selfrealisation
becomes difficult and he cannot attain Brahman.
95.
Destroy speech and all other senses. Make the mind
steadfast. Then subvert that mind. Penetrate deep into the
intellect.
96.
That intellect which exists like a light, concentrate your
mind on it, because all the activities of the sense organs,
including the mind, are under the control of the intellect.
97.
For the existence of the pot, the first essential is clay.
The intellect stands in the same relation to the sense
organs. Their permanent state is so, because of the power of
the intellect.
98.
The intellect is all pervading. Thus it engulfs all the
senses and the mind. Therefore the intellect should be fixed
in the Supreme Self and the soul should be surrendered to
that Supreme Self.
99.
When such harmony is achieved, self-realisation takes place.
As a result, the delusion about the silver, the mirage, and
the snake (rope looking like a snake) are understood to be
errors of perception.
100. It is that Self which is complete and is without birth and
death, and about whom the sages always say that you cannot
achieve permanent good without its attainment.
101. A cause is necessary for all action. But the soul is self
born and causeless. It is ancient yet young. It is beyond
the intellect.
102. It is like the vast sky, limitless. It is beyond beginning
and end. It rests on AUM, the primeval sound. It is stable
and cannot be stained.
103. Parabrahma10 is knowable. Apar Brahma11 is attainable. AUM,
their sign is their symbol to be meditated upon always, and
to be worshipped for ever.
104. AUM is the essence of the four Vedas. It is in the form of
Pranav or Aumkar. Its meaning is actually non-meaning. It is
the thought behind all knowledge.
105. The Vedas themselves proclaim that knowledge, which people
acquire through great effort and for the sake of which they
observe austerities such as celibacy. That is known arve austerities such as celibacy. That is known as
attainment of excellence.
106. Be it so. Though it is difficult to achieve, it is easier
for the seeker if he has the grace of the Guru.
107. If one starts controlling the senses beginning with the
gross ones and reaching the subtle ones in the regular order
as prescribed by the Vedas, the seeker can achieve it
easily.
108. That is the AUM – a word, a sentence, a letter which is the
essence of all tapas12. By the very utterance the meaning is
revealed, and constant repetition gives enlightenment.
109. It is that all – pervading consciousness. It neither grows
nor decays, because it is immutable. Rare is that ardent
devotee of his Sadguru who understands his Atman to be such.
110. Those who are always harrassed by the three-fold miseries –
mental, physical and those that befall them due to destiny –
cannot enjoy this experience, which is the privilege only of
the Saints.
111. Ignorance gives rise to material involvement. The only means
to turn away from it is the state of oneness with Brahman
and that is gained through the Saints.
112. Be totally desireless and in the state of mind without any
concrete subject or idea. It is the state, known as ‘I am
that Brahman’. Be totally absorbed in this idea till it
becomes a natural disposition of your intellect.
113. When one experiences that, the Guru’s words are like the
scriptures; then both the inner and outer nature calm down
and mental contentment will take place and one will be able
to understand what Atman is.
114. By which the mind sees a balanced nature of the world; there
is non – attachment towards pleasures, wealth and
materialistic things. It unravels the knot of ignorance
which is within us and one will enter the realm of the
Abstract.
115. No doubt that the Atman is like a tiny particle floating in
the ray of the sun shining through a chink in the window.
Nay! It is smaller even than that. It is microscopic –
smaller than an atom. That is certainly the conclusion.
116. The Atman is larger than the biggest immense. But all this
comparison is subjective because the Atman is beyond any
unit of measure.
117. If its minuteness, is considered it is microscopic and when
its largeness is considered it is larger than the largest.
Thus the size and shape is only for namesake. The Atman is
complete in itself without any distinguishing property.
118. The Atman is not born nor does it die. There is no root
cause for it. It is unborn, permanent, everlasting, ancient
and not easy to comprehend.
119. That Brahman which can be seen in the representation of AUM
– that is its entire nature. It is difficult to achieve even
for yogis who have mastered reaching samadhi and coming out
of it – then, can it be possible or accessible to all?!
120. In the efforts to ascertain its nature, the Vedas were
exhausted, the ascetics became forest dwellers, the
Upanishads gave up – thus nobody was ever able to analyse
and ascertain it.
121. To acquire that self-realisation only a teacher who has
attained oneness with God is capable. Others can have no
footing. A person practising logic will not stand any
chance.
122. There is no chance only for a logician. He will only move
round and round amidst delusions. His intellect will not
come to rest without a teacher who is an expert in the
sacred knowledge.
123. The innumerable stars of one’s own intellect and
imaginations will not enable one to escape the eighty four
lakh cycles of births and deaths. Only one moon, the teacher
well-versed in the sacred knowledge is enough. When he is
there, there will be no trace of darkness.
124. That which is not acquired by many with a lot of efforts
will be acquired easily if one clings fast to a Sadguru who
spreads the light of good teaching.
125. That false knowledge, which is motivated for the sake of
fulfilment of desire, will disappear and truth, pure
consciousness and bliss will stabilise. The state of selfrealisation
will arise. Its other name is liberation.
126. This is what is desired deeply by living beings, for which
they strive. All those who are always involved in the
realisation of Self are forever looking inward.
127. As soon as the mind wavers with respect to the Supreme Self
all the passions and senses become active; but when the mind
is steadfast in self-realisation then the passions weaken.
128. He who has turned away from his Real Self, finds all
material pleasures always confronting him; but if he turns
to his Real Self, those same objects hold no attraction.
129. He who desires only liberation and does not have any other
wish within himself, and does not have the slightest craving
for anything in this world or hereafter – such a person only
is fit for liberation.
130. One who falls short of even one of these qualities cannot be
definitely called a seeker of liberation. He only pretends
to be a seeker, like a squint-eyed person trying to pass off
as a handsome man, or the blind in one eye pretending to
see.
131. Unless ego disappears, greed is destroyed, and the mind is
devoid of passion, knowledge of Brahman will not be
assimilated.
132. The belief that the body is the soul is an illusion.
Attachment is the cause of the bonds of the world. Renounce
the senses completely and the concept that the pleasures
spring from them. Then Brahman will be acquired.
133. Parabrahma is without any special attributes, therefore it
is difficult to realise. Thus it is explained with the help
of examples. This is the only way that learned people follow
for its attainment.
134. The experts in the Vedas are aware that the soul is
mysterious and omnipresent. But how can it be proved and
experienced?
135. The primary requirement is purity of mind. Next, penetrating
and sharp intelligence is necessary. This leads to a threefold
purification – corporal, vocal and mental. And, in that
state, overflowing with mercy, He Himself manifests.
136. The Atman is eternal and immutable. Sorrow is absent from
the life of the self-realised person, for that person is
patient, wise and free forever from the bonds of the
material world.
137. A skillful, dialectical approach is of no avail. Mere
understanding and study of the Vedas, Shrutis and the books
and their analysis is of no use.
138. The Atman is eternal and immutable. The body is perishable
and malleable. Knowing this, he who works for self-
improvement will be conscious of what is right and wrong
conduct.
139. A self-realised person is always fearless, the only unique
one, who has obliterated the two-fold nature of the world
and successfully destroys miseries.
140. Though realisation of Atman is very difficult and cannot be
understood by kirtans and discourses, and only intelligence
can do nothing, but it is possible to understand by special
means.
141. One who is desireless in every walk of life and whose only
goal is self-realisation, such a person who steadily hankers
after the Atman, he alone can get the great benefit.
142.One who has unwavering belief in “I AM THAT” and after
hearing it, he makes it his one and only aim to experience
it, is favoured by the Atman.
143. A person who always indulges in evil deeds, is perturbed,
unsteady, and whose mind is unable to concentrate – for such
a person, though learned, it is impossible to acquire.
144. He who discards that which is wrong, and practises that
which is right, in accordance with the Vedas and Upanishads,
and whose mind is always in control, the Atman is at his
command.
145. He who keeps himself away from the sinful life, who humbles
himself at the feet of the teacher and the Guru, who has
given up the longing for the fruits of his action, can only
attain the Atman.
146. Without being desireless, and being only interested in the
Atman and without giving up all passions, Self-realisation
is unattainable.
147. When the Atman witnesses the hardships undergone by seeker,
it will on its own take pity and it will appear before the
seeker. But this is not easy without a Guru.
148. Therefore for the sake of Self-realisation, the student
should listen and meditate and bear in mind non-duality –
then only will he easily achieve the Atman.
149. This material world is full of ignorance. It is based and
flourishes on ignorance. Understand that salvation is not
possible without true knowledge.
150. Analysis and inferences only deal with the words of the
scriptures. When the materialistic attitude is destroyed
then only true knowledge arises. Otherwise, it is not
possible.
151. He who considers a pious person or a sinner as the same, he
who considers the soul residing in the body as God, and he
who behaves accordingly, such a person is great and does not
discriminate.
152. When the realisation dawns that Brahman and the Soul are
one, that is the ultimate goal of knowledge. Once this Selfrealisation
takes place, all ignorance vanishes.
153. Once the Self Knowledge is complete, nothing more remains to
be understood. It enables one to understand the material
world as well as the palm of the hand. This is because of
Self-realisation.
154. The fruit of realisation is renunciation of the world,
without hesitation. Immediate heavenly bliss is attained and
he is replete with salvation.
155. The Atman is subtler than the subtlest and greater than the
greatest. By describing it thus, its all-pervasiveness makes
it comprehensible to the intellect.
156. Actually, it is neither subtle nor great. In its case any
comparative degree will look like imagination. It
encompasses the whole, manifest, non-manifest, movable and
immovable world.
157. The Eternal Truth is indescribable. But to explain it to the
intellect it is confined into words, though being itself
unbound.
158. Only by the means of brilliance of intellect, Supreme Truth
cannot be comprehended. It is possible to achieve it by
keeping company of Sages, Sadgurus and Saints and serving
them with love.
159. There is no dearth of descriptions of Brahman. Innumerable
books and scriptures are filled with them. But, without the
grace of a Sadguru, the understanding of it will elude one
till eternity.
160. Because of the lack of daily rituals and till such time the
mind is not purified, and well-trained, the realisation of
Brahman is not at all possible.
161. Only Brahman is eternal. Everything else is transitory.
Whatever is perceivable is not lasting. This is the truth,
the truth, the truth.
162. He who can speak on Brahman is rare; and even rarer is the
pure-hearted listener. But finding a Sadguru who has
experienced Brahman, and is loving, is rarer still.
163. Is Brahman so easily attainable? Those who dwell in caves,
and on the top of mountains, and who are caught in the web
of yogic practises or are sitting in meditation,
164. they even cannot succeed in finding Brahman, without the
grace of a Guru. How can that be acquired by you, who are
greed -personified?!
165. He who has ungovernable love for money will never receive
knowledge of Brahman till eternity. Bear this in mind.
166. While engaged in listening to the sacred knowledge, if one
constantly dwells upon the worldly pleasures and constantly
thinks of the material world, then that person will get that
kind of realisation only.
167. Impurity, confusion and concealment are the three inherent
flaws of the human mind. By means of selfless service,
impurities can be cleansed and confusion can be removed
through worship.
168. When one performs one’s duties and worships, the mind
becomes mature as the impurities and confusions are removed.
Only the veil remains.
169. This is that veil which is the root cause of all catastrophe
and is destroyed when true knowledge dawns, like the
sunshine driving away darkness.
170. Those well-versed in Vedas describe it with qualities such
as truth, knowledge, eternal etc. That Brahman shines on its
own when a person becomes realised.
171. If a lone traveller is walking through the woods in the dim
moonlight and sees a broken tree trunk stump he is scared
and believes that it is a robber and hides, thinking,
172. ‘I am alone and carrying money. He is waiting to pounce on
me like a foot-pad. Now what shall I do for my life is in
danger’.
173. But at that time a light draws near and he knows the truth.
His fright disappears and the misgiving about the robber is
removed.
174. Be it so. Now I have told the listeners the difficulties in
attaining (the Brahman). The next chapter will deal with how
the permanent good appears before the seeker.
175. Hemad surrenders willfully at the feet of Sai, and has
spoken incoherently whatever has come to his mind. Let the
devoted and innocent ones listen to that prattling which
comes to life because of Sai’s Grace.
May there be well-being. This is the end of the sixteenth chapter
of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called “The
Narration of the Knowledge of Brahman”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
‘Chaturai’ was Baba’s favourite word and he told his devotees
often: “There is no use of Chaturai. You should always listen to
what the elders and the wise people tell you”.
2.
The jewel which grants a desired object.
3.
A tree which fulfils all wishes.
4.
State of samadhi or complete peace.
5.
The cow that fulfils all desires.
6.
Indra.
7.
A Marwari shopkeeper of Shirdi.
8.
A Bania grocer of Shirdi.
9.
Whether he should give or not give; etc. were his doubts.
10.
Nirgun Brahman.
11.
Sagun Brahman.
12.
Research, Study effort.
The Narration of the Knowledge of Brahman
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
Let us do obeisance to the King of Kings, the Lord
Paramount, who Graces the Throne of Peace, the Sovereign of
the Kingdom of Self-Contentment, His Majesty the Guru, the
only Resort.
2.
Pure devotion and the natural state of mind, serve you with
whisks on both sides, and self – realisation and experience
of truth fan you on both sides, respectfully.
3.
The Knowledge of the Self is holding the Royal Umbrella over
your head; Peace and Consciousness are the holders of the
Sceptre. The six foes, such as illusion and greed etc.,
cannot survive there even for a moment.
4.
Oh, how glittering is the assembly. There are four Vedas,
six Shastras and eighteen Puranas as court poets. The awning
of Pure Consciousness shines brillantly like a moon and the
happiness born of self – contentment is spread everywhere.
5.
Dispassion, Devotion, Pure Knowledge, Listening,
Concentration, Meditation, Self-realisation and Experience –
are the eight ministers who are in your service.
6.
Peace and Restraint are the precious stones which shine
brightly in this divine necklace round your neck. Your
speech is sweet, like the ripples of the nectar on the
surface of the ocean, in the form of vedic knowledge.
7.
You are holding the Sword of Knowledge in your hand, ready
to strike, the blade of which is polished and sharp, at the
sight of which the tree in the form of the material world is
trembling.
8.
Hail to you, O Unblemished and Imperishable One, who
transcends all attributes, King of Yogis – you have taken
the bodily form to oblige others – and for the uplift of the
humble.
9.
In the previous chapter, it was described how the wish of
the devotee was fulfilled, how his vow was completed and how
he was given a hint of what was in his mind.
10.
A Sadguru has no desires of his own always; therefore, what
can a disciple do to fulfil his wishes? It is he who serves
his disciples and makes them desireless.
11.
He will accept even a leaf or a flower, if offered with
devotion; but, the same when offered with pride, he will not
care to even look at it.
12.
The Oceans of Truth, Knowledge and Bliss do not care for
outward form; but when something is offered with faith they
accept with genuine pleasure.
13.
Pretending to wear a cloak of ignorance, they give wisdom
and take away our ignorance. Without violating modesty they
teach the principle of life sweetly.
14.
Serving them faithfully, the follower achieves oneness with
Brahman. Therefore, abandoning all other ways and means, be
absorbed in the services of the Guru.
15.
For any slackness in the service or any attempt to be
‘smart’1 will certainly lead the disciple into trouble. One
should have full faith at the Guru’s feet.
16.
How can a disciple do anything on his own? It is the Sadguru
who places him in an advantageous position. The disciple
does not understand the difficulties that are to befall him.
The Guru wards them off without his knowledge.
17.
In all the three worlds there is not another more generous
giver than the Guru. Let us surrender by being the humblest
of the humble and surrender to him and only to him.
18.
If we compare him to the Chintamani2, the Chintamani gives
only that which is wished for; but a Guru gives something
which is not even imagined, to the astonishment of the
devotee.
19.
If we compare him to the Kalpataru3, the Kalpataru only
fulfils the wishes that are asked for; but the Gururaya will
grant the Nirvikalpa4 unexpectedly.
20.
The Kamadhenu5 fulfils the wish that is expressed. But the
Guru – dhenu is still greater. He is famous as ‘He, who
gives that which is Inconceivable.’ Who else can deserve
this title?
21.
Now, I beseech the listeners, to listen to the story to
which I had referred in the previous chapter about how a
person desirous of knowledge of the Brahman received it.
22.
Listen in what manner Baba satisfied a seeker of the
knowledge of Brahman and preached to his devotees. Now
listen to that significant discourse.
23.
The Saints are always free of desires as they have fulfilled
every desire. The devotees are extremely covetous and always
dissatisfied.
24.
Some ask for progeny; some for unassailable power and
enormous wealth; some ask for faith and devotion; but rarely
there was one who asked for salvation from this worldly
life.
25.
Once a certain simple devotee, who was completely engaged in
amassing wealth, arrived to take darshan, having heard of
Baba’s fame.
26.
In his household there was immense wealth, numerous progeny
and hordes of servants and maids. He thought of taking
Baba’s darshan, as he was famous as being a munificent
person.
27.
“Baba is full of divine knowledge; a jewel amongst Sadhus
and Saints. I shall place my head at his feet – he whose
marvels are inconceivable!
28.
Since I have no need for anything else, I will ask for the
knowledge of Brahman. If I achieve this easily, I’ll
consider myself as the blessed one”.
29.
Then, his friend told him that “it is not easy to know
Brahman. It is difficult for an avaricious person like you
to attain it.
30.
He who is not aware of the means of happiness other than
wealth, wife and children, for him Brahman is chimerical. It
cannot attain peace for you.
31.
When the faculties become weak, nobody honours such a person
in the world. At that stage, such people sit idle and talk
of Brahman, like spinning yarn on the spindle.
32.
Such is your curiosity for Brahman. Close-fisted as you are
and miserly, you will not find anyone who will fulfil this
desire of yours”.
33.
Nevertheless, this aspirant set out for Shirdi in a tonga
engaged for a return journey and reached Sai’s feet.
34.
He took Sai’s darshan and bowed down at his feet. Then Sai
addressed him sweetly. Now listen to what he said.
35.
The stories of Sai are like the wish -fulfilling tree,
which when watered with concentration will grow strong. When
more and more respect is paid by the listeners, it will bear
more and more fruits.
36.
All the branches will be full of sap. It will blossom with
fragrant flowers. It will be heavily laden with sweet, juicy
fruits. The wishes of all the devotees will be fulfilled.
37.
He (the visitor) said: “Baba, show Brahman to me. I have
approached you with this aspiration only. People say that
Baba from Shirdi can show Brahman within no time.
38.
Therefore, I have come such a long distance. I am very tired
of travelling. But, if I am able to acquire Brahman, I will
consider myself blessed”.
39.
Baba said: “Do not worry. I will show you Brahman readily
just now. There is no question here for deferred payment.
Seekers like you are rare.
40.
Many people ask for wealth; or ask for cures for ailments;
or ask for power and honour; and, always happiness.
41.
People come running to Shirdi, only for the sake of temporal
happiness and become the followers of a fakir like me.
Nobody asks for Brahman ever.
42.
Such people (seeking worldly benefits) are in plenty. But I
experience a drought where people like you are concerned. I
long for those seeking Brahman. This, seems to be an
opportune time for me.
43.
Because of the fear of this Brahman, the sun and the moon
are disciplined and they rise and set regularly. Sunlight
and moonlight occur in regular cycles.
44.
The existence of the seasons like winter, spring etc. is
because of Brahman. Gods like Indra and the kings reign over
their kingdoms properly and protect their subjects also –
the root cause of all this is Brahman.
45.
Therefore, before giving up this body, wise men try to
attain the knowledge of Brahman, because no doubt the cycle
of birth and death will otherwise continue uninterruptedly.
46.
Therefore, till that Brahman is realised, even if the body
perishes, the ties of the world will continue to affect and
rebirth will be unavoidable.
47.
Why only Brahman! I will show you everything – the essence
of Brahman which has enveloped you from head to foot. I will
distinguish it from the rest”.
48.
Oh! How sweet that nectar – like speech! It was the mine of
happiness containing the doctrine of the identity of the
human soul and the divine essence. It is capable of granting
salvation even to those beings who are in doubt.
49.
Even those who are engaged in the short-lived pleasures of
the senses, from dawn to night, will be taken on the path
established by the Shastras, by Baba’s words.
50.
If Chintamani is pleased, material possessions will be
acquired; if Mahendra6 is pleased, wealth and power of the
heavens will be achieved.
51.
The Guru’s uniqueness exceeds this. There is no benefactor
like the Guru. If he is pleased he makes the devotee realise
the rare Brahman.
52.
By listening to this sweet story, the sorrows of the world
will be forgotten. Baba knows the way how to teach the
seekers of Brahman.
53.
So be it. Then he made him sit for a while and got him
engaged in something else and gave the impression that he
had forgotten that question.
54.
Then what Baba did? He called a lad near him and asked him
to go quickly to Nandu7, with a message:
55.
“Give a loan of five rupees, Baba has dire need for it. Lend
it to him quickly for a short while. Go and tell him so”.
56.
The lad went to Nandu’s house. His door was locked.
Returning immediately, he gave this information.
57.
Baba said: “Go again. Bala8, the grocer, must be at home.
Give him the same message. Bring the money. Go”.
58.
This trip was also in vain. Bala also was not at home at
that time. The lad narrated everything that took place to
Baba.
59.
Baba sent him to one or two more places, in haste. The boy
got tired of these unprofitable trips but could not procure
even a red cent.
60.
Maharaj, the omniscient, was fully aware that neither Nandu,
nor Bala the grocer, would be at home at that time. Baba
knew this very well.
61.
Sai was Brahman Incarnate. How could he be desperate about
five rupees? But, this play was enacted for the seeker of
the knowledge of Brahman.
62.
When a guest arrives at home, whatever sweetmeats or
delicacies are made in his honour, are also enjoyed by the
others.
63.
So, making this person keen on Brahman-knowledge an excuse,
Maharaj taught the devotees for the sake of everybody’s
good.
64.
Sainath knew that the Brahmarthi was carrying a wad of notes
of two hundred and fifty rupees in his pocket.
65.
Did the Brahmarthi not understand? Did he not have eyes?
Having the bundle of notes in his pocket, he remained caught
in his doubts9.
66.
Sai wanted a loan of five rupees and that too for a short
while. Yet, he did not have the confidence to give it and he
was asking for knowledge of Brahman!
67.
Sai Maharaj was true to his words; and the amount that was
asked for was also petty. Yet when the thought of giving
came, doubts assailed him.
68.
How meagre is the sum of five rupees! But he had no heart to
give even that much! He who could not help even to that
extent then that person is greed personified.
69.
If there had been any other simple, straight forward person,
who had genuine love for Baba, he would not have silently
watched this whole business of borrowing.
70.
That person, who was so thirsty for the knowledge of
Brahman, did he not understand even this much? I have no
doubt about it. But he was over powered by the greed for
money.
71.
At least he should have sat quietly. No – not even that! He
was in a hurry to go back and said: “O, Baba Sai, show me
Brahman on the spot”.
72.
Baba said: “To show you Brahman, where you are sitting, I
have tried certain means so far. Did you not follow
anything?
73.
For the sake of Brahman, the five pranas, the five senses of
action and perception, ego, intellect and mind have to be
surrendered.
74.
The path of knowledge of Brahman is difficult. It is not
easy to follow for all and sundry. When the time is ripe, it
appears before that fortunate person, all of a sudden.
75.
That person who is detached from all worldly attachments
upto the stage of attaining the feet of Brahmadev, he alone
is qualified for the knowledge of Brahman. He has no
attachment for anything else.
76.
Even if someone were to impart the knowledge of Brahman to
one without the least bit of detachment, would he be
successful?
77.
The knowledge of Brahman can be attained flawlessly by the
highest category of aspirants but mediocre persons are
always tradition bound and must proceed stage by stage.
78.
The former ones have a spiritual flight, like the path of a
bird; the latter follow the steps of tradition, according to
the Shastras. But for the incapable person, the whole effort
about Brahman is useless.
79.
Without that self-control and discrimination, there is no
other sure means of achieving Brahman. Though this is the
truth told by the Vedas, can it be possible for everyone tVedas, can it be possible for everyone to
practise?
80.
It is only through diligence and practice, when even your
bones seem ready to disintegrate, that the Guru’s grace
descends and enlightenment dawns slowly.
81.
I am God. I am the Controller. When such ego takes hold of
Brahmadev, he tends to forget his Real Self as the Supreme
Spirit, then the universe is created.
82.
‘I am that Brahman’. When this is realised, then he who has
realised it surrenders to the Supreme Self; and, for him,
the illusion of the existence of the universe disappears.
This is proclaimed by the Shrutis.
83.
When there is the true knowledge of the Self, that person’s
entire nature becomes one with Brahman. At such a stage, the
whole universe burns down in the fire of Brahman and the
world turns into ashes.
84.
When the illusion is removed, similar is the state of mind
of the human beings. The rope, the ray of the sun and the
mother of pearl shell – the illusion that they are different
is removed immediately.
85.
The true knowledge of the mother of pearl is the same as the
knowledge of the silver and vice versa. At the time of the
end of this illusion, the belief about silver is removed and
the pure form of mother of pearl and the knowledge of it
appears before the mind.
86.
This is all due to reciprocal attraction between the viewer
and the things viewed. Light the lamp of knowledge and wash
away the impurities of ignorance. This will annihilate
illusions.
87.
If the bondage of birth and death had not been there, why
would there be pursuit of ‘moksha’? Who would have bothered
about the philosophy of the Vedas and also this discourse.
88.
I am bound. I want to be free. One who firmly thinks so is
the only person who deserves that knowledge. Neither the
scholar nor the very ignorant person is fit for it.
89.
But when you are never bound why talk of freedom? This is
the truth. Everybody knows that being bound and freedom are
due to the balance of the ‘gunas’ (sattva, raja and tama).
90.
In the absence of duality, who will bind whom? Who will
release whom? No one is bound and no one is free, when
duality and oneness are not there.
91.
Does the sun create day and night? No. It is the delusion of
the viewer. The sun is not involved.
92.
I am the doer. I am the enjoyer. When a person has this
pride, he experiences heaven and hell – happiness and
miseries – and attachment to sensory pleasures goes on
increasing.
93.
The soul is eternal, ancient, permanent, devoid of changes
due to birth and death. It is denoted by the letters AUM. It
has no beginning. It is infinite and everlasting.
94.
He who regards the body as the soul; and that he is separate
and the world is separate from him – for him, selfrealisation
becomes difficult and he cannot attain Brahman.
95.
Destroy speech and all other senses. Make the mind
steadfast. Then subvert that mind. Penetrate deep into the
intellect.
96.
That intellect which exists like a light, concentrate your
mind on it, because all the activities of the sense organs,
including the mind, are under the control of the intellect.
97.
For the existence of the pot, the first essential is clay.
The intellect stands in the same relation to the sense
organs. Their permanent state is so, because of the power of
the intellect.
98.
The intellect is all pervading. Thus it engulfs all the
senses and the mind. Therefore the intellect should be fixed
in the Supreme Self and the soul should be surrendered to
that Supreme Self.
99.
When such harmony is achieved, self-realisation takes place.
As a result, the delusion about the silver, the mirage, and
the snake (rope looking like a snake) are understood to be
errors of perception.
100. It is that Self which is complete and is without birth and
death, and about whom the sages always say that you cannot
achieve permanent good without its attainment.
101. A cause is necessary for all action. But the soul is self
born and causeless. It is ancient yet young. It is beyond
the intellect.
102. It is like the vast sky, limitless. It is beyond beginning
and end. It rests on AUM, the primeval sound. It is stable
and cannot be stained.
103. Parabrahma10 is knowable. Apar Brahma11 is attainable. AUM,
their sign is their symbol to be meditated upon always, and
to be worshipped for ever.
104. AUM is the essence of the four Vedas. It is in the form of
Pranav or Aumkar. Its meaning is actually non-meaning. It is
the thought behind all knowledge.
105. The Vedas themselves proclaim that knowledge, which people
acquire through great effort and for the sake of which they
observe austerities such as celibacy. That is known arve austerities such as celibacy. That is known as
attainment of excellence.
106. Be it so. Though it is difficult to achieve, it is easier
for the seeker if he has the grace of the Guru.
107. If one starts controlling the senses beginning with the
gross ones and reaching the subtle ones in the regular order
as prescribed by the Vedas, the seeker can achieve it
easily.
108. That is the AUM – a word, a sentence, a letter which is the
essence of all tapas12. By the very utterance the meaning is
revealed, and constant repetition gives enlightenment.
109. It is that all – pervading consciousness. It neither grows
nor decays, because it is immutable. Rare is that ardent
devotee of his Sadguru who understands his Atman to be such.
110. Those who are always harrassed by the three-fold miseries –
mental, physical and those that befall them due to destiny –
cannot enjoy this experience, which is the privilege only of
the Saints.
111. Ignorance gives rise to material involvement. The only means
to turn away from it is the state of oneness with Brahman
and that is gained through the Saints.
112. Be totally desireless and in the state of mind without any
concrete subject or idea. It is the state, known as ‘I am
that Brahman’. Be totally absorbed in this idea till it
becomes a natural disposition of your intellect.
113. When one experiences that, the Guru’s words are like the
scriptures; then both the inner and outer nature calm down
and mental contentment will take place and one will be able
to understand what Atman is.
114. By which the mind sees a balanced nature of the world; there
is non – attachment towards pleasures, wealth and
materialistic things. It unravels the knot of ignorance
which is within us and one will enter the realm of the
Abstract.
115. No doubt that the Atman is like a tiny particle floating in
the ray of the sun shining through a chink in the window.
Nay! It is smaller even than that. It is microscopic –
smaller than an atom. That is certainly the conclusion.
116. The Atman is larger than the biggest immense. But all this
comparison is subjective because the Atman is beyond any
unit of measure.
117. If its minuteness, is considered it is microscopic and when
its largeness is considered it is larger than the largest.
Thus the size and shape is only for namesake. The Atman is
complete in itself without any distinguishing property.
118. The Atman is not born nor does it die. There is no root
cause for it. It is unborn, permanent, everlasting, ancient
and not easy to comprehend.
119. That Brahman which can be seen in the representation of AUM
– that is its entire nature. It is difficult to achieve even
for yogis who have mastered reaching samadhi and coming out
of it – then, can it be possible or accessible to all?!
120. In the efforts to ascertain its nature, the Vedas were
exhausted, the ascetics became forest dwellers, the
Upanishads gave up – thus nobody was ever able to analyse
and ascertain it.
121. To acquire that self-realisation only a teacher who has
attained oneness with God is capable. Others can have no
footing. A person practising logic will not stand any
chance.
122. There is no chance only for a logician. He will only move
round and round amidst delusions. His intellect will not
come to rest without a teacher who is an expert in the
sacred knowledge.
123. The innumerable stars of one’s own intellect and
imaginations will not enable one to escape the eighty four
lakh cycles of births and deaths. Only one moon, the teacher
well-versed in the sacred knowledge is enough. When he is
there, there will be no trace of darkness.
124. That which is not acquired by many with a lot of efforts
will be acquired easily if one clings fast to a Sadguru who
spreads the light of good teaching.
125. That false knowledge, which is motivated for the sake of
fulfilment of desire, will disappear and truth, pure
consciousness and bliss will stabilise. The state of selfrealisation
will arise. Its other name is liberation.
126. This is what is desired deeply by living beings, for which
they strive. All those who are always involved in the
realisation of Self are forever looking inward.
127. As soon as the mind wavers with respect to the Supreme Self
all the passions and senses become active; but when the mind
is steadfast in self-realisation then the passions weaken.
128. He who has turned away from his Real Self, finds all
material pleasures always confronting him; but if he turns
to his Real Self, those same objects hold no attraction.
129. He who desires only liberation and does not have any other
wish within himself, and does not have the slightest craving
for anything in this world or hereafter – such a person only
is fit for liberation.
130. One who falls short of even one of these qualities cannot be
definitely called a seeker of liberation. He only pretends
to be a seeker, like a squint-eyed person trying to pass off
as a handsome man, or the blind in one eye pretending to
see.
131. Unless ego disappears, greed is destroyed, and the mind is
devoid of passion, knowledge of Brahman will not be
assimilated.
132. The belief that the body is the soul is an illusion.
Attachment is the cause of the bonds of the world. Renounce
the senses completely and the concept that the pleasures
spring from them. Then Brahman will be acquired.
133. Parabrahma is without any special attributes, therefore it
is difficult to realise. Thus it is explained with the help
of examples. This is the only way that learned people follow
for its attainment.
134. The experts in the Vedas are aware that the soul is
mysterious and omnipresent. But how can it be proved and
experienced?
135. The primary requirement is purity of mind. Next, penetrating
and sharp intelligence is necessary. This leads to a threefold
purification – corporal, vocal and mental. And, in that
state, overflowing with mercy, He Himself manifests.
136. The Atman is eternal and immutable. Sorrow is absent from
the life of the self-realised person, for that person is
patient, wise and free forever from the bonds of the
material world.
137. A skillful, dialectical approach is of no avail. Mere
understanding and study of the Vedas, Shrutis and the books
and their analysis is of no use.
138. The Atman is eternal and immutable. The body is perishable
and malleable. Knowing this, he who works for self-
improvement will be conscious of what is right and wrong
conduct.
139. A self-realised person is always fearless, the only unique
one, who has obliterated the two-fold nature of the world
and successfully destroys miseries.
140. Though realisation of Atman is very difficult and cannot be
understood by kirtans and discourses, and only intelligence
can do nothing, but it is possible to understand by special
means.
141. One who is desireless in every walk of life and whose only
goal is self-realisation, such a person who steadily hankers
after the Atman, he alone can get the great benefit.
142.One who has unwavering belief in “I AM THAT” and after
hearing it, he makes it his one and only aim to experience
it, is favoured by the Atman.
143. A person who always indulges in evil deeds, is perturbed,
unsteady, and whose mind is unable to concentrate – for such
a person, though learned, it is impossible to acquire.
144. He who discards that which is wrong, and practises that
which is right, in accordance with the Vedas and Upanishads,
and whose mind is always in control, the Atman is at his
command.
145. He who keeps himself away from the sinful life, who humbles
himself at the feet of the teacher and the Guru, who has
given up the longing for the fruits of his action, can only
attain the Atman.
146. Without being desireless, and being only interested in the
Atman and without giving up all passions, Self-realisation
is unattainable.
147. When the Atman witnesses the hardships undergone by seeker,
it will on its own take pity and it will appear before the
seeker. But this is not easy without a Guru.
148. Therefore for the sake of Self-realisation, the student
should listen and meditate and bear in mind non-duality –
then only will he easily achieve the Atman.
149. This material world is full of ignorance. It is based and
flourishes on ignorance. Understand that salvation is not
possible without true knowledge.
150. Analysis and inferences only deal with the words of the
scriptures. When the materialistic attitude is destroyed
then only true knowledge arises. Otherwise, it is not
possible.
151. He who considers a pious person or a sinner as the same, he
who considers the soul residing in the body as God, and he
who behaves accordingly, such a person is great and does not
discriminate.
152. When the realisation dawns that Brahman and the Soul are
one, that is the ultimate goal of knowledge. Once this Selfrealisation
takes place, all ignorance vanishes.
153. Once the Self Knowledge is complete, nothing more remains to
be understood. It enables one to understand the material
world as well as the palm of the hand. This is because of
Self-realisation.
154. The fruit of realisation is renunciation of the world,
without hesitation. Immediate heavenly bliss is attained and
he is replete with salvation.
155. The Atman is subtler than the subtlest and greater than the
greatest. By describing it thus, its all-pervasiveness makes
it comprehensible to the intellect.
156. Actually, it is neither subtle nor great. In its case any
comparative degree will look like imagination. It
encompasses the whole, manifest, non-manifest, movable and
immovable world.
157. The Eternal Truth is indescribable. But to explain it to the
intellect it is confined into words, though being itself
unbound.
158. Only by the means of brilliance of intellect, Supreme Truth
cannot be comprehended. It is possible to achieve it by
keeping company of Sages, Sadgurus and Saints and serving
them with love.
159. There is no dearth of descriptions of Brahman. Innumerable
books and scriptures are filled with them. But, without the
grace of a Sadguru, the understanding of it will elude one
till eternity.
160. Because of the lack of daily rituals and till such time the
mind is not purified, and well-trained, the realisation of
Brahman is not at all possible.
161. Only Brahman is eternal. Everything else is transitory.
Whatever is perceivable is not lasting. This is the truth,
the truth, the truth.
162. He who can speak on Brahman is rare; and even rarer is the
pure-hearted listener. But finding a Sadguru who has
experienced Brahman, and is loving, is rarer still.
163. Is Brahman so easily attainable? Those who dwell in caves,
and on the top of mountains, and who are caught in the web
of yogic practises or are sitting in meditation,
164. they even cannot succeed in finding Brahman, without the
grace of a Guru. How can that be acquired by you, who are
greed -personified?!
165. He who has ungovernable love for money will never receive
knowledge of Brahman till eternity. Bear this in mind.
166. While engaged in listening to the sacred knowledge, if one
constantly dwells upon the worldly pleasures and constantly
thinks of the material world, then that person will get that
kind of realisation only.
167. Impurity, confusion and concealment are the three inherent
flaws of the human mind. By means of selfless service,
impurities can be cleansed and confusion can be removed
through worship.
168. When one performs one’s duties and worships, the mind
becomes mature as the impurities and confusions are removed.
Only the veil remains.
169. This is that veil which is the root cause of all catastrophe
and is destroyed when true knowledge dawns, like the
sunshine driving away darkness.
170. Those well-versed in Vedas describe it with qualities such
as truth, knowledge, eternal etc. That Brahman shines on its
own when a person becomes realised.
171. If a lone traveller is walking through the woods in the dim
moonlight and sees a broken tree trunk stump he is scared
and believes that it is a robber and hides, thinking,
172. ‘I am alone and carrying money. He is waiting to pounce on
me like a foot-pad. Now what shall I do for my life is in
danger’.
173. But at that time a light draws near and he knows the truth.
His fright disappears and the misgiving about the robber is
removed.
174. Be it so. Now I have told the listeners the difficulties in
attaining (the Brahman). The next chapter will deal with how
the permanent good appears before the seeker.
175. Hemad surrenders willfully at the feet of Sai, and has
spoken incoherently whatever has come to his mind. Let the
devoted and innocent ones listen to that prattling which
comes to life because of Sai’s Grace.
May there be well-being. This is the end of the sixteenth chapter
of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called “The
Narration of the Knowledge of Brahman”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
‘Chaturai’ was Baba’s favourite word and he told his devotees
often: “There is no use of Chaturai. You should always listen to
what the elders and the wise people tell you”.
2.
The jewel which grants a desired object.
3.
A tree which fulfils all wishes.
4.
State of samadhi or complete peace.
5.
The cow that fulfils all desires.
6.
Indra.
7.
A Marwari shopkeeper of Shirdi.
8.
A Bania grocer of Shirdi.
9.
Whether he should give or not give; etc. were his doubts.
10.
Nirgun Brahman.
11.
Sagun Brahman.
12.
Research, Study effort.
No comments:
Post a Comment