First Edition: 1939 Present Edition: 1999
Published by All India Sal SamaJ
AJamelumangapuram, Mylapore Chennai - 600 004
By Mr. Justice M. B.
Rege, B.A., LB
High Court Judge, Indore.
An attempt to write a
foreword to Baba's Charters and Sayings may well be described as an effort to
discover the Sun with a lighted taper. None is more conscious of this than
myself but my revered brother B.V. Narasimha Swami whose privilege it has been
to compile the "Charters and Sayings" would not brook my denial of
the honour of writing this foreword. With Baba's divine grace, the lighted
taper may perhaps dimly light the way out of the depth of theSamsaric Cavern to
the Radiant Sun outside; and if it does so, it will be an addition to the
Charters.
Self-realisation
is the aim of Mysticism; but the means to the end must be suited to the needs
of the individual. Baba in the flesh was, to his devotees, the embodiment of
the Supreme Spirit lighting the Sadhakas'path by his every word and action. The
mortal body has passed away but the "Baba" once in it now lives in
the Spirit Eternal helping in the silent way he often did in the flesh the
myriads of his devotees who seek solace in him. A Sadhaka however must need
have something manifest and perceptible to the senses on which to pin his
faith; and the 'Charters and Sayings' compiled by Swamiji will serve as a
manifestation of that Supreme Spirit in words. As Lord Sree Krishna manifests
Himself in the Bhagavad Gita, so does Baba in the 'Charters and Sayings'.
The compilation will
doubtless be a beacon on the Sadhakas' path; but it would likewise transport
persons like my humble self, who had the privilege of being at Baba's feet when
He was in the body, back into the old times, and revive fond memories of the
blissful moments spent with the Master.
The 'Charters and
Sayings' are useful as precepts both in the world spiritual and the world
material. Pervading them is the love of an ardent devotee who pictures Baba as
the Body, the Jeeva and the Shiva. At one stage says Baba "I am your
servant's servant"; next "I am a servant of Allah"; and yet
again "I am He." Intellect fails here; but the spirit beyond the
intellect and mind is manifest, In the body Baba was the insignificant human
being; between it and the supreme Shiva, he was as "Jeeva" a wheel in
the great machine; but transcending these He stood as Shiva Himself.
The onward march of
Science may some day co-ordinate these phases in the frame of the Intelect. The
miracles referred to in the book may cause a sceptic to stare. To the devotees
in tune with the Infinite Baba they are only events in thfe process of
evolution-mysterious to the mere man-but explicable in the light of Faith and
Love.
One cannot be too
greatful to Swamiji for the labour of love which has crystallised this phase of
Baba's divine personality in the 'Charters and Sayings'. All I would say is All
glory to the Master and to his "Vyasa" the Swamiji; and may the book
serve to create and foster Faith and Devotion in all corners of the country!
M. B. rege
Paras
A.
Baba's promises as Dwaraka Mayi(Masudi
Ayi) 1 -8 B.
B.
Magna Carta:
Baba's promises in his own name 9-52
Baba's mission 53-57
Baba's nature 58-65-a
Baba's ubiquity 66-73
Baba and other saints 74-89
Baba's function 90-100
Baba a surrendered instrument of God 101
-104
Baba's Nature (Nirakara and Sakara) 105-107
Atma Vichara 108-109
Difference unreal 110-112
Samsara 113
True Happiness 114
True or joy happiness 115
Conduct amidst samsara 116
Bhakti 117
Jnana and Bhakti 118
Atma Vichara (i.e. Jnana)
(a) Who
are you? Whence? (b) Who am I?
Who are we? 119-20
(c)
Think who you are? 121
(d) Who
is God? etc. How are we to see God?
How to get Moksha? 121
-23
Reaching God: The method. 124
1.
Nitya-Anityavastuviveka. 2. Vairagya-(a) Baba's vairagya.
(b) Advice to Madras! Swami. 3. Sama, Dama, etc.
4.Mumuk shuta
Moksha what it is and how to get it
Suddha chaitanya and Maya 125
Maya(cfSB Xl(II) 126
God Realisation-Sakshatkara (Das Ganu) 127-29
Sakshatkara ordinarily very transient: H.S.D. 130
Atmajnana-Adh ikari:
1. Receptivity
131
2.
Deserve before you desire 132
3.
Surrender five-if you want Brahman 133
Do all visitors benifit 134
Baba wants complete surrender 135
Anna Saheb Dabolkar 136
Radha Bai Deshmukin 137
Have Nisnta and Saburi and trust yourGuru
137-138
Do Dhyana (along with Sravana,
Manana, Nidhi Dhyasa and Smarana) 139
Sadhanas
1. Faith
Baba's Test and development of faith-instances 141 –43
Baba's regard for Hindu Gods-Maruti, Mohiniraj,
Rama and Krishna and Vittal 144-45,46
Baba and Hindu Gods: Avatars etc. 147-48
God realisation and not talk 149-50,51
Decay of faith etc, in these days 152-53,54
(a) Images: (b) Paduka; (c)Coins: (d) Tomb
worship:
(e) Picture Worship 155
Baba strengthens faith in God etc. 167-71
Image worship 172-73
Conservatism: do not change images 174
Sai's former Guru's Mahima 175
Guru needed 176-77
Baba on 'Venkusa" -the Guru of this birth 178-80
Former Guru-Kabir-Upasana 181
Guru God is by adoption by the Devotee 182
Nature of Jnana and how to get it through Guru 183
BGIV34
All Jnanis are Krishna (i.e.God)
183
iv.(A) Books Pothi,
Parayaju
Do not read but meditate 183.a-l
91
(1 )Rama and (2) Sai 192-98
v. Worship Baba as God in All
(toN.G.C.) 199
vi. Sights of Nature
Baba approves of mystic experience of individual
self blending with Universal self 200
vi. Music
Baba aproves the use of Music for (Laya)
absorption 201 -02
Shadripus. Advice to jog 203
(1)
Lust to Devadas:N.G.C.Lust;H.V Sathe 204
(2)
Anger
Ramadasi; Jog;R,B. Purandhare;Mrs. Pradhan
Baba's control of Anger 212-18-A
(3)
Pride
Haji; H.V.Sathe; Das Ganu;
Caste Pride: S.A. Doctor; Mule Sastri; 219-23
Bayyaji-Pride of strength
(N.G.C.Pride of Learning) 224
4
Jealousy (MatsaraJ-toN.G.C. 225
5.
Lobha (greed) 226-230
N.G.C.; jaya Gudi; Attai; Jog
Bade Baba-Sadu chose the better part 231
N.R-Sahasrabuddhe 232
R(redpiantains)
(5) A. Kancluna.
(a) Dakshina
1.
R.B. Purandhare 233-35
2.
S.R.V. Jayakar 236
3.
P.R.Avasti 237
4. Taking
first fruits: S.B. Dhumal 238
5.
S.D.Nimonkar 239
6.
R.S.Dev. Dakshina as prophecy 240
7.
SankarRao -do- 241
8.
Lele as first fruits 242
9.
S.B.Dhumai.-Dakskhinatoenforceduty 243
10. M.W.Pradhan, -to give effect to intention 244
11. B.V.Dev.-Dakshina for teaching a moral 245
12. G.G.Narke 246
13. R.B.
Purandhare 247
14. Mrs.T, 248
15. Judge
249
16. Dakshina as basis for blessings etc. 135,136,186,255
1- B.G.Upasani: Giving is no loss 250
2. H.S. Dixit to promote vairagya 251
3. Palanquin 252
4. Share in Profits 253
5.
Potful of Coins 254
6. Two
Deccani Brahmins -Rs. 15 and Rs.35 255
(A) Property,
1.
Marwadi's Stack 256
2. Cow
257-59
Baba's inventory
3.
Ill-feted Property-Jayakar 260
B. Poverty 261
C.
Providence 262
Baba as devotee of God 263-66
Contentment and surrender 267
Love all creatures 268
Idleness 269
Non-hatred 270
Obedience to parents 271
Courage in dealing with spirits 272-73
Meekness 274
Patience 275
Persevering faith in case of doubt 276
Over-asceticism 277
1.
H.S.Dixit'sfast 278
2.
Mrs. Gokhale'sfast 279
3.
S.B.Nachne's 280
4.
Yoga and onion-Yoga student 281
5. Das
Ganu and Onion 282
6.
Kusha Bhav' and Onion 283
7.
Dada Kelkar and Onion 284
Hospitality
(a) D.V.Sambhare; (b) Anna Dabolkar; (c)N.G.C 285-288
Harmony 289
Industry and Patience 290-92
Avoid drunkenness 292-a
Baba's Tapas-plank vigil 293
Baba and Tapas-Advice to Sadhakas 294
Advice toAbdul 294-94-a
Scandal 295-96
Ahimsa
(a) Mahlsapathy and Bitch 297
(b) H.S.Dixit and Serpent; (c) Mad Dog 298-99
Non-Resistance to Evil
(a) Attai:(b) Sathe; (c) Jawar Ali 300
Baba's Humility: Guru Baba is not and is God
(a) to Master T; (b) to other devotees in
general
(c) Burtts Visit; (d) Jawar Ali; (e) Nana wall 301-05
Alms-giving
(a) With Suavity and Straightforwardness-
N.G.C. 306
(b) Without Arrogance and Anger-N.G.C 307-08
(c) Without
discrimination-Athiti N.G.C. 309
Laws
of Karma and Poorva Karma 310-11,12
Satsanga;
Yama, Niyamaetc.Prema Faith 313
Moral Teachings (A)
Death
Death; Birth; selfishness of sorrow 313.(A)-16
Death of a son, daughter, etc., (a) M. G.Pradhan;
(b) Bayyaji Patil 317-18
Jnani's passing away 319
Death-when Baba will not avert it
(a) Bendre-fore warning of son's death 320
(b)
Cobra bitten boy, when death is an advantage 321
(c)
Girl with slit lip-S.B.Mohile's girl 322
(d) Appa Kulkarni 323
Ineffectual attempt to prevent Death-Nigoj 324
Consolation-Rampurkar and H.S.D. 325-26
Baba averts death-Modern Markandeya 327
(B) Baba's passing
away
1. Attempt in 1886 328
2. Attempt in 1916 329
3. Passing in 1918 330
4. Baba's Samadhi and Temple 331
(C) Sadgati
1. Blind man 332
2. L.K.Noolkar 333
3. Vijayanandaswami 334
4. Mrs.S.B. Dhumal 335
5. Mrs. Upasani Maharaj 336
6. Sadgati to animals-She-buffalo 337
Baba on Siddhi or Yoga Marga 337-A-38
A. Restores Sight.
1.
V.Y. Despande 339
2. Woman of Bassein-(temporarily) 339
B. - Anticipates storm ; Controls storm 340-41
C. - Controls fire: Kondaji's stack: (b) Fire in
the dhuni;
C
Heat 341A-44
D. - Controls departed spirits and guides them 345
E. - Materialisation
1.
Gadgil-Udhi - 346
2.
Kusha Bhav produces Udhi 347
3. Das
Ganu-Ganga from Baba's feet 348
4.
N.G.C. -{power to give power] 349
5.
N.G.C.- water on H.Hill 350
6.
Produces seedless grapes out of seed grapes
Jethabai(l) Rationableof Dakshina 351
(2) Sour and not Sour 351A
F-Appearance (Manifestation)
1. To
Mahlsapathy at Jejuri 352
2. As
Dholap Maharaj to Mule Sastri 352
3. Baba assumes objector's father's voice 353
G-Baba appears as others or identifies himself
with them:
1.
ToS.B.Nachne 354
2.
Balakrishna G. Upasani 355
3.
Baba identifies with Anasuya and Datta 356
4. To
B.V.Dev as sanyasi 357
5. To
Adam Dalali as Marwadi 358
6. Baba as Dog 359
H Baba's Prophecy and Control
(a)
Baba-foretells coming glory of Shlrdi 360
(b)
L.V.Nadkar-trainlate 361
(c)
D.V. Sambhare; (d) N.G.C. 362
(d)
Mahlsapathy-feast-insult 363
(e)
Mahlsapamy-Pothi-Quarrel 364
(f)
Singvekar-passing examination 365
(g)
N.A.Samant-Rs.5/-stolen 366
(h)
Sapatnekar's friend's law examination 367
(i)
Parsi's missing son 368
(j)
Parsi insane boy's health 369
(k)
Vakil's brother's insanity , 370
(!)
Difference between Miracle and Prophecy 371
(m) Narayan Rao Jani 372
(n)
Nachne-Bombay transfer and do not trust
mad man 373
(o)
Sankar Rao-Rs.64/- 374
(p)
Dixit'sboy 375
(q)
Godavari water for Jog 376
(r)
Brahmana for Jog's Pitru Sraddha 377
(s)
Debtors to repay Jog his loans 378
(t) Narke's
appointment, issue and trusteeship 379-80
(u)
Mrs.M.W.Pradhan's baby's fits 381
(v)
Kalyan Karnik-a sowcar 382
(w) Shama's
sister-in-law's plague 383
(x)
Balwant G. Khaparde's plague 384
I. Adam Daiali's criminal case 385
2.
H.M.Pense'sciminal appeal 386
3.
Death sentence on a Brahmin 387
J.-Baba's help to Students 388
K.-Baba repeats Sanskrit Sloka and teaches
Sanskrit 389
L.-Baba's Recipes 391-96
1.
Dr.C. Pillai-guineaworm 397
2.
Overcoming Karma for Saranagata 398
3.
Granting son when Karma was against(Scindhe) 399
M.-Baba's cure without Medicine 400
1.
Mahisapatny's wife;
2.
2.H.S.D's brother 401
N.-Baba's forcing thought upon others or control
of minds
1.
G.S.lCs prosecutioniB.V.Dev 402-03
2.
Criminal appeal of Baba's servant 404
3. Dev
Mamlatdar's obstacle to study removed
405
O.-Baba's Antarjnan or Ritambhara Prajna
1. Baba's avowal 406
2. Baba's giving proof to H.S.D 407
3. Baba on Gajanan's passing away 408
4. Das Ganu's sub-inspectorship 409
5. ThembeSwami'scocoanut 410
6. Kaka Dopeswar Maharaj's passing away 411
7. Gadgil's first visit-from Bhimasanker 412
8. Gadgil's presents 413
9. Gadgil's worship of Baba as Ganapathy 414
10. R.S.Dev's ideas and Upadesh 415
11. Dr.Mulky's mistakes 416
12. G.G. Narke-'BabaMad" 417
13. G.G. Narke-Baba's begging-bowl 418
14. G.G. Narke-Baba's Kupni gift 419
15. S.B. Nachne-leave 420
16. S. B. Nachne and two annas 421
17. Date's oranges 422
18. Rajaballi Mohamed's Bark 423
19. Megha's caste pride 424
20. N.Londa's caste pride 425
21. HariKanoba's sandals 426
22. Somadeva Swami &. Baba Standards 426-a
23. Gurjar and one rupee 427
24. Mankernotdelivering-Mrs. T'speda
25. Lizard's tick 428
26. Cholkar's tea with sugar 429
27. Pandhari Vakil-scandalising 430
28. TakurB.A.'s Buffalo ride 431
29. Modak's friend-resiling from intended
gift 432
30. N.R,S.'relationship 433
31. Jaikar's doubts 434
32. Dixit'sdakshinaof Rs.25 435
33. Dixit's Betel 436
34. Khaparde'sdakshina 437
35. Uddavesa's loss of money and thirst 438
36. Mulherkar-puccadevotee 439
37. Special Peda and Mrs.Mulherkark's life 440
38. D.D.Rasane-Money still left in his pocket 441
39. Babu Rao Boravke and the forgotten
rupee 442
40. Device exposed of Printer N.V. 443
41. Mr. T.'s mistake 444
42. Lala Latchrnichand 445
43. Lala Latchmichand' s Sanza-consideration
for hunger 446
44. Rich
Man's adopted boy 447
45. Police Officer's Rs.50/- and need for it 448
P. Baba and Black Magic
1. To
Theosophical lady 449
2. To
Kusa Bhav 450
3. To
a Victim of Black Magic 451
4.
Evil spirits, (a) Hansraj. (b) Mrs.Tipins 452
Q.
Benefits from Knowledge of the Future-
Courage and Endurance 453,54
1.
to R.B.P.
2.
toH.S.D.
Baba's future : promises to be reborn
R
Baba on the Past
Baba tracing Past Lives of others 455-63
G. S.Kaparde
464-66
Hangman Rebirth for revenge-fe-incarnation and reaping of
results 467 N.G.Chandorkar 468
Kishya or Pishya 469
Babu Pradhan 470
Goats
471
Mrs. T.-Guru follows devotee birth after births 472
Baba's autobiographic Reminiscences of Past births
Snake and frog-rebirth for revenge-Development of Vasanas-
Justice of God 473
Compulsory Labour;Sahasranama 474-95
Baba's Sadhana in a former life 496
Self-sacrifice service always 497
Rinanubanda
(a) N.G.C. (b) Kshirsagar 500-02
(c) Do not drive away 503
(d) Rinanubanda for animal 504
Baba's Reference to his Brahminism now 505-06
Baba's Love of Devotees,
1.
Apperciation of Prema
(a)
Mrs.V.S.Giridhar; R.B.Purandhare: 507,508,09,
Nandaram Marwadi; Sai'sSabari; 10,11,12,13,
Sai's Kuchela; Vakharkar's Plantains; 14,
15,16,17
Sankaranti halwa; Mrs. T's Brinjal;
Mrs.T's Peda;
Mrs.G.S.K-'s Naivedya; Leper's peda
Garde's mangoes-gifts with pure mind-Pandits sesha
(urlai)ladus 518
Bhikubai's flowers, melon and Peda-gifts
with impure mind 519
Mrs.Kanitkar'grapes-dubious gifts 520
2.
Baba's Sacrifice of Self for Devotees
(a)
BalwantG.Khaparde's plague,
drawn by Baba to himself 521
(b)
Baba's offer of his own throat 522
(c)
Baba's sacrifice of his own health 523
3.
Baba's consideration for feelings of Devotees
(a) For
a mother's prayer 524
(b)
Kusal Bhav's pious wishes 525
(c)
Mavushe's feelings; 526
(d)
Nachne's mother-in-law 526
(e)
Vadhavkar's hunger 527
(f)
Vaidya's health and safety 528
(g) Baby's cries {Mrs. M.W.P's) 529
(h) Purandhare's obstinacy; 530
(i) Varde's obstinacy 531
4.
Baba's Watch and Care
1.
Bahalkar's boy's illness 532
2.
Mahlasapathy and snakes 533
3.
Mrs.Manager and Snakes 534
4.
Mirikar and Snakes-Abhayam 535
5.
Buti and snakes-Abhayam 536
6.
Consideration for health of Bala Shimpi 537
5.
Baba towards Lepers 538
6.
Baba's Helps {or Blessings) for issue
i. D.S.Rasane;ii.Rao Bahadur H.V.Sathe; iii.
Sapatnekar;
iv. Mrs Aurangabadkar; v. Chintamani Rao; vi.
Mahlsapathy;
vii. Ratanji Salt 539-45
viii N.G.Sindhe-Baba gave son against prarabdha 545-a
7.
Baba's Help in Domestic Affairs
(a) Mr. and Mrs. Nana Nimonkar 546
(b) Mr. and Mrs. H.V.Sathe 547
8.
Baba's Help in Business
b. Bayyaji Patel and sugarcane 549
c Rao Bahadur S.B.Dhumal and Public
Prosecutorship 550
9.
Baba submits to worship out of love of Devotees
a. Baba and Rangari; b.Baba and Guru
Purnima 551,52
10. Baba's Watch over Devotees 553
a. N.G.Chandorkar;
b.Joshi of Kalyan 554
b.
KakaMahajani 555
c. Rao Bahadur M.WPradhan's mother 556
d. Mr. Manager's servant
557
11. Baba's Watch and Fore-knowledge
12. Baba
as Boss of Devotees
a. Kaka Mahajani; b. R.B,Purandhare;
c. a Devotee 560,61,62
13.
Baba's kindness even to criminals 563
14. Baba's help in travel 564-74(a)
15
Baba's help in marriage
a. Adam Dalali; b. L.G.Munge
c. Damodar Rasane: d. S.B.Dhumal 575,76,77
16.
Baba's Love to Mr.MBR. 578
17.
Baba's Saving Life
a. S.B.Nachne; b. Nimonkar's baby 579,80
Baba's Independence
A a.
Dhulia Court Commission 581
b. Curtis Visit 582
B
Baba's Fearlessness-Worship with Sandal Paste-
Moslems with Clubs 583,84
Baba's Justice and Equality 585
a. Cutting branch of Margosa Tree 586
b. S. B. N's Mother-in-law's revenge 587
c. Bala Patil Harijan; d. Chakra Narayan 588,89
e. Peston Jamas(Parsi) 590
f. Tukeram Barku(Harijan) 591
Baba and Creatures 592
Baba's Religious Tolerance and Catholicity – 593-94
Baba and Conversions 595
Baba's Prayers 596-99
Baba's Practical Wisdom and Detachment 600-05
Baba's Conservatism 606-607
Baba's Mystical Rites and Wisdom 608
-grain powder to stop epidemics
-coin rubbing to ward off evil and promote
welfare
Miscellania
1.
Baba's advice reg. His biography 609
2. His
peculiar methods of talk-Parables,
Stories 610
3. His
peculiar humour, double entendre,
jokes 619-20
4.
Baba's peculiar method of teaching 621-25
5. Baba
and photography, uselessness of
Photography to understand him 626-34
6.
Baba's parables 635-43
51 A. Baba
appearing on 23-8-1954 to C C Mankiwala at Ahmadabad, said, "write to
B.V.N. Swami and tell him Baba is always present before His bhaktas. He is the
guiding and all pervading power that shapes the ends of devotees and even of
the Universe".
Ah Blessed Lord, Oh High Deliverer!
Forgive this feeble script, which doth Thee
wrong.
Measuring with little wit Thy lofty love.
I take my refuge in Thy name and Thee.
Edwin Arnold
Thou seemest human and divine,
The highest, holiest manhood, Thou.
Tennyson
(Apantaratma) These men do never die; They
become the Praised Ones, They shed mercy on the world with myriad hands. They
help the helpless. They aid the depressed.
They leave not those that follow them when the
time of
danger comes. They are men, only in name. In
reality, they are God Himself, These solitary ones are marvellous.
Bedil, the Sufi of Sina
Faith is the sun of life
And her countenance shines (like the Hebrew's)
For she has looked upon God,
Sri
Sai Babas Charters and Sayings
(Babas
Promises)
(As
Dwaraka Mayi)
1. This is Dwaraka Mayi of ours on which you are setting. This wards off all dangers and anxieties from her children. Highly merciful is this Masudi Ayi. She is the mother of those who place their entire faith in her. If they are in danger, she will save them. Once a person climbs into her lap, all this troubles are over. He who sleeps in her shade attains bliss.
2. What can the snake do to Dwarakamayi’s children ? They look on amused, when the snake appears.
When Dwaraka Mayi protects, can the snake bite.
3. We have no need to fear. Strike, le me see how you can strike and kill (ef,36,473)
4. This is not a mosque. It is Dwaraka. Those who seek refuge in her will never be harmed.
5. As soon as one climbs the steps of the mosque suffering due to Karma are at end and joy, begins. That Fakir (God) is very kind and will relive your troubles.
6. When any one enters this Dwaraka Mayi, his goal (object) is achieved.
7. This place (Dwaraka Mayi) is for Tarana i.e., saving people, and not marana ie., killing them.
(Meaning
of Dwaraka Mayi)
Masudi
Ayi i.e, Dwaraka Mayi is Sai.
8. I do nothing. I receive nothing. Datta calls for his own. He has called for Rs.15/- his due and given it to Masudi Ayi. So the money has been received (by me)
MAGNA
CARTA
(Baba’s promises in His own name)
9. My eye
(of vigilant supervision) is ever on those who love me.
Whatever you do, wherever you may be, ever bear this in
mind, that I am always aware of everything you do.
10. If one ever
meditates on me, repeats my name, signs my deeds, and is thus transformed into
me, one’s Karma is destroyed. I stay by his side always.
11. You should
have truth always with you. then I shall be always with you, wherever you are,
and at all times.
12. I will be with you, whenever and wherever you think of me. Do not fear.
13. If one
perpetually thinks of me, and makes me his sole refuge, I am his debtor and
will give my head to save him.
14. If, one ever
dwells on me in his mind and will not even taste food before offering it to me,
I am his slave. so also if he hungers and thirsts after me, and treats all else
as unimportant.
15. I am
(Bhaktaparadeena) the bond slave of my devotees, I love devotion.
16. He who
withdraws his heart from wife, child and parents and loves me is My real lover
and he merges in Me like a river in the sea.
17. Saibaba: The
key of my treasury is now placed in your hands. Ask for anything you want, Rs.
5 to 100 a month or what you will and I will give it to you.
Devotee (M B Rage) declines to ask.
SB: Ask something,
I am anxious to give you.
D: Is it agreed
that you will grant anything I ask for?
SB: Yes
D: Then, Baba, I
want this. In this and in any future birth that may befall me, you should never
part from me. You should always be with me.
SB: Yes, I shall be with you, inside and outside you,
whatever you may be or do.
18. My devotee
feels Me in you, in himself and in all creatures and sees all as his Guru. He
will become myself.
19. If you
make me the sole object of your thoughts and aims, you will gain Paramartha.
(supreme Goal)
Look to me; I will look to you.
Trust the Guru fully. That is the only sadhana. Guru is all
the Gods.
20. If one
devotes his entire mind to me and rests in me, he need fear nothing for body
and soul. If one sees me and me alone and listens to talk about me and is
devoted to me alone, he will reach God (Chaitanya). He who worships me as
Nitya, Suddha and Buddha comes to me.
21. Those who
perpetually repeat repeat my name reach their goal.
22. Simply say
“Sai” “Sai” with heart overflowing. I care not for show of respect and forms, I
rest in such devotees.
23. Repeat my
name. seek refuge in me. But to know ‘who I am” have Sravana and Manana.
24. I am
formless and everywhere.
25. If anyone
casts his burden on me and thinks of me, I look after all his concerns.
26. Yes; you can
place your burdens on me.
27. In the abode
of my devotees, there will be no dearth fo food and clothing.
28. You
devotees are my children. I am your father. You have to get everything from me.
So you should not talk like that (and say Sai is not God).
29. Why are you
anxious? I take all care of you.
30. Sit quiet, Uge Muge. I will do the needful. I will
take you to the end.
31. Go Everyhting
will be provided, Babugir.
I will
provide for you, Ganu
I will
provide for Manker’s son.
32. Why do you
fear ? Am I not here (where you go to
ease yourself?)
33. Stay here,
treat it as yoru house
Governor
came with a lance to pierce Dada (G.S.K). I had a tussle with him and drove him
out. Finally I conciliated him.
Why should
any fear, When I am here?
34. When this
baby sleeps we have to stand by, keep awake and watch or take trouble.
35. I will not
allow my devotees to come to harm. I have to take thought for my devotees. And
if a devotee is about to fall, I stretch out my hands, and thus with four, four
(i.e. a number of ), outstretched hands at time to support him, I will not let
him fall.
36. I am its
(frog’s) Father, and am here. Will I let the snake eat it ? See how I effect
its release…….. Hallo Veerabadrappa be ashamed of your hatred. Give up hatred.
(The snake dropped the frog) I have kept my word and saved Basappa (the frog
from Viradadrappa the snake). God has saved him by sending me.
37. See I have to
suffer for your sake, to remove your sufferings.
I wil lnot
let you die. I will die first ere I let you die (Nadram) (Nadram lived long
after 1918)
Nana is about to die. But will I let him die ? (535-A)
Fakir (God) wishes to kill Dada Saheb (i.e., G.S.Khaparde)
but I will not permit him.
O Anna ! if I had delayed a minute, this man (S.B.Nachen)
would have indeed perished. The madman had seized him with his hands, even his
troat. But I extricated him. What is to be done ? If I do not save my own son,
who else will.
38. He is mine,
and mine alone.
I alone have to shoulder the responsibility for carrying him
across. Whom has he got except me?
39. You are now
safe, Go.
40. Night and
day, I think and think of my people, I con their names over and over again.
To
S.B.Dhumal Bhau, the whole of last night, I had no sleep. I lay thinking and
thinking of you.
At every step, I have to take care of you, Else, what will
happen to you, god knows.
41. I shall never
forget him, I shall remember him even if he is 2000 miles away. I will eat
nothing without him..
42. I get angry
with none. Will a mother get angry with her kiddies? Will the ocean send back
the waters to the several rivers? I love devotion, I am the slave of my
devotees, Bhakta Paradhina.
43. How can I
allow my children to fast or starve?
44. Come, Sirs,
carry away bags of udhi, Come, cart away the treasures of your mother.
Look here, People come and say Baba, give.
I tell them to take. No one takes.
45. My master
told me to give bountlessly to all that ask. No one listens to me or wisdom. My
treasury is open. Non brings carts to take from it. I say dig; none will take
any pains. I said dig out the treasure and cart it away. be the real and true sons
of the mother and fully stock your magazine. what is to become of us i.e. this
body life? Earth will return to the earth; and the air (breath) will return to
the air. this opportunity will not return.
46. Place your
entire faith in my words. Your object will be accomplished.
“Even from the tomb the voice of Sai Cries”
Baba’s survival as Apantaratma
47. To Lakshman
on 15-10-1918
Jog thinks
I am dead. I am living. Come and perform morning Arati
48. (Give me) my
1¼ Rupee (Majya Savva Rupya)
49. My tomb will
speak and move with those who make me their refuge.
50. I shall be
active and vigerous from my tomb also.
51. I will be
with you, the moment you think of me, at any place.
52. As soon as a
devotee calls unto me with love, I will appear. I require no train to travel.
53. Saints exist
to give devotees temporal and spiritual benefits.
54. I have come
to give such good things to the devotees.
55. My business
is to give blessings.
56. A devotee
objected to people going to Baba for temporal benefit e.g., employment, money,
children, cure of disease.
SB: Do not do that, My men first come to me on
account of that only. they get their heart’s desire fulfilled; and comfortably
placed in life, they then follow me and progress further. I bring my men to me
from long distances under many pleas. I seek them and bring them to me. they do
not come (of their own accord). I bring them to me.
However distance – even thousands of miles away- my people
might be, I draw them to myself, just as we pull bird to us with a string tied
to their foot.
57. This is a
Brahmin, a white Brahmin, a pure Brahmin. This Brahmin will lead lakhs of
people to the Subra Marga and take
them to the Goal-right up to the end. This is a Brahmin’s masjid.
58. I am god (Allah)
I am Mahalaxmi; I speak the truth-sitting as I do at the
Mosque.
(I am Vittoba of Pandari)- Go, I am at Pandhari (NGC)
(I am Ganapathi; Mother), all offerings you made to Ganapati
have reached Me.
(I am Dattatreya); Are you puffed up? Where was male progeny
in your destiny? (in answer to the prayer you offered before Datta at Gangapur)
I tore up this body and gave you a son.
(I am Laxmi Narain); Why go for Ganga elsewhere. Hold your
palm at my feet. Here flows Ganga.
What matters it whether in your meditation you see this
(Sai) figure or the figure of Laxmi Narayana?
(I am Maruti); My father dedicated me to Maruti.
I make gestures before his temple telling him I am his
brother.
59. (I am
Krishna); Saibaba (seated in Dwaraka Mayi) to Uddhavesa Bua: “Give me Rs.11
dakshina”.
U.B: I have given
my ten Indriyas and mind.
S.B: No. Who are
you to give them? They are mine already. Read Pothi i.e., do Parayana.
U.B: Of what
Purana?
S.B: Of that in
which I have spoken to you, and in which I still speak to you?
UB: Is it Gita?
Jnaneswari?
SB: Go and fetch what Bapu Saheb Jog is reading Uddhavesa
brought XI skanda of Srimad Bhagavatha from Jog.
SB: (slipped his
finger into the book suddenly and said) Read this. [It opened at Krishna Uddhava samvada] Daily
read this, and sit at my feet and meditate on it.
[N.B: That meditation is the gift of 11 Rs. eleventh
(Skanda) to Baba, Sai Krishna, seated in the heart.]
60. All that
(viz, other Gods) is Allah (to Rohilla)
61. Q;Baba, who
are you? whence?
SB: (in the absolute mood): I am the attributeless,
Absolute, Nirguna. I have na name, no residence.
(Again in the mood of Duality)I got embroiled by
Karma, and came to a body. (So) I got a name and abode. Dehi, i.e., the
embodied, is my name; and the world is my abode, brahman is my father and Maya,
my mother. As they interlocked, I got this body. The world is evanescent,
mutable.
62. I am
Parvardigar (God). I live at Shirdi and everywhere.
My age is lakhs of years.
My business is to give blessings.
All things are mine.
I give everything to everyone.
63. I am in
Gangapur, Pandharpur and in all places. I am in every bit of the globe.
64. All the
universe is in me.
65. Stick to the
one whom you worship or rever. God will protect you soon.
65-A. (To Shankar Rao
Gowhanker) ; Baba: ‘”They had many giving them trouble. As they were with me,
they did not suffer by that trouble. God punished the troublers. See, god
rewards the doers of good and punishes evil-doers.
66. I am formless
and everywhere.
I am in everything.
I am in everything and beyond.
I fill all space. All that you see taken together is Myself.
I do not shake or move.
67. All that is
seen is my form; ant, fly, prince, pauper.
68. I am in the
water, in dry places, in woods, amidst crowds, and in the solitary wilderness.
I am in the fire and in ether. I am not limited to any place.
69. Feeding the
hungry bitch is feeding me.
I have the feeling of my hunger being satisfied, when hers
is satisfied.
Baba to Laxmi Bai Scindhe: I am hungry.
LBS; Shall I go and bring food?
Baba; Do.
LBS; Then brought food; Baba took nothing from it and placed
the entire plate before a hungry bitch.
LBS: Baba why do you do so?
Baba: Is not the bitch also a Jiva? We talk, bitches do not.
She is hungry; she and I are one and the same. It is the same if I eat or she
eats.
70. I am still
belching with the heavy feeding you gave the dog this morning. I am also in the
mire besmirched pig
(that you did not feed, though it came to
you).
To serve me, give up differentiation, (to
Bombay Lady)
71. ometimes
I come as dog, sometimes as pig.
The devotee who recognises me in each
form and treats me adequately is blessed.
72. ou
have been with me eighteen years Nana. Does "Sai" mean to you only
this 3'/2 cubits height of body?
I am in the ant and fly.
Whenever you see this sign, remember that
I am there and that I can eat food through ants, flies etc.
72-A. Baba :
This body is
but my house. My guru Mourshad
has long ago taken me away from this.
73. I
went as a cat to drink this man's Hansraj's curds to save him, despite his
cussedness. But he beat me to day.
I was the black dog.
I was the sickly
sudra. I am in everything, and beyond.
I was the fakir who
begged of you at Bombay.
I was the spirit you
saw at midnight under the tree.
[I am Akkalkote
Maharaj.] I gave you Rs. 2, Pitale.
73-A. Baba
as a cat is beaten.
B. to Hansraj, an Asthma patient: Do not
take curds or taste sour things. But Hansraj was daily preparing curds
overnight to drink it at the noon meal. Daily a cat drank it off and one day he
beat the cat.
Baba
: to others, in the presence of Hansraj. "There is an Urphatia. a cussed,
crossgrained man. I told him not to take curds. But he daily prepared it. Daily
I went as a cat and drank it off, to save his life. Today 1 went again. Do you
know what he did? He beat me over the shoulder. See here. (Hansraj looked and
found a fresh weal on Baba's shoulder, though it was a cat he beat with a stick
on the shoulder) cf. 359.
73-B. Baba
as a dog and sickly Sudra: Kasinath Govind Upasani Maharaj who lived at
Shirdi in 1911-4, prepared his food which a black dog was watching. Offering
nothing to the dog, K.G.U. went to the masjid and offered it to Baba. Baba: Why
did you bring it here. I was there.
K.G.U. : Baba, there was none there,
except a black dog. Baba :
I was that black dog.
Baba refused to accept food that day.
Next day K.G.U. prepared his meal at his quarters and found no dog there. But a
sickly Sudra was standing leaning on a wall and looking at the food. The
orthodox K.G.U. drove him away from that place and brought the food to S.Baba.
S. Baba : Yesterday you did not offer me
food. Today also you drove me away. Why bring the food here?
K.G.U.: Where were you there, Baba?
S.B.: I was leaning on the wall.
K.G.U.: What ! could you be in such a
person?
S.B.: Yes I am in all things and beyond.
Purusha Sukta
i.e.
He pervades the earth and transcends it.
Baba
and Others Saints
74. Keshav
Naik of Tardev, when Akkalkote Maharaj was passing away (about 1878) thus
addressed him: Maharaj, if you go away, what support have we?
Akkalkote M. (giving his shoes to be
worshipped) My Avatar (spirit) will be at Shirdi in Ahmadnagar District. Go
there always. Be devoted there. If you do so, you will not remember me. And you
will be happy
When Akkalkote Maharaj passed away,
Keshav Naik and his son Ramachandra Naik, accompanied by two orthodox Brahmins
went to Sai Baba at Shirdi. On the way the Brahmins referred to Baba as a mad
moslem fakir to whom no Brahmins could bow. When all four reached Baba.
Baba (to Keshav
Naik): You and your son may come and visit me, if you like.
(Pointing to the other two); These are
Karmata Brahmins.
Baba to Ramachandra Naik-Fetch Margosa
leaves. R brought some leaves. Baba distributed the leaves to the four.
Baba: Eat the leaves.
How do they taste? Brahmis (with a wry face); Very bitter.
The two Naiks: The leaves are sweet. We
ate plenty of the leaves.
Thus Baba parted his sheep from the
goats, and confirmed the statement of Akkalkote Maharaj.
I am at Mirzgaon ('Fakir Bua') Why come
here? (Kusa Bhav)
I am Bandra Moulana.
[I
am Nanded Moulana] You have already given me Rs.3-14-0
75
I am with you wherever you may be.
I do not require conveyance to take me.
76. S.B."
(May 1914) addressing Mrs. T., a Bandra lady and her son Master T. : Mother,
I have to go thrice a day to your house.
Mrs. T.: Yes,
Baba
A local lady was astonished at this
statement as she saw Baba daily at Shirdi, and said "Baba What is this
strange thing you say?"
S.B.: I do not speak
falsehood. I am Mahalaxmi. Mother I come to your house. You give me things to
eat, is that not true?
B.L.: Yes, Baba
Shirdi Lady: Truly,
does Baba go to you and do you feed him?
B.L.: Yes.
Baba, to Master T.: Do
I not come to your house? Master T.: Yes, Baba.
S.B. to Shirdi Lady: Yes, mother, I go
easily to Bhav's house (i.e., Bhav's house at Bandra). In the middle, there is
a wall. Jumping over it, next comes the railway line, and then Bhav's house.
(Here Baba described the crow's flight from Shirdi to the lady's house at
Bandra).
I have to fly across walls and
excavations.
77. Mrs.
Tendulkar of Bandra daily heaped up garlands of bakul over Baba's picture in
her house at Bandra for two months and then went to Shirdi.
Baba
: Hallo, Kaka (H.S. Dixit) these two or three
months I have not been at Shirdi at all. This mother has smothered me with
bakul flower and I was quite dizzy, and unconscious of myself. Now I am slowly
coming around.
79. Do you think of me, at meal ? Am I not
present near you ? Do you give me a morsel ?
80. I am not at Shirdi, but in all.
81. He who thinks
that (Sai) Baba is in Shirdi (alone) has totally failed to see (i.e., know)
Baba.
82. Why do you
(weep and) behave so madly. Am I not there (at Bombay) by your side?
83. He (Sai) who
is at Shirdi now is also at Machandragad here. It is to teach you this I sent
you here. (Manker)
84. I have just
been to Kasi and had a bath.
I was at Jejuri, Bagat.
I was at Dhulia, did you not see me ? (to Upasani’s son)
When you heard my voice, why doubt? Boldted doors do not bar
access to me. (Megha)
85. I will
go with you (invisible). Do not worry. Mother, I take thought for your family.
Well go. I am by your side.
86. I am
myself sitting there (invisibly) guarding you (Purandhare) and your wife.
87. Whereever you
may be, think of me, and I am by your side.
88. Wherever you
may be, whatever any of my devotee think, say or do, that very instant I am
aware of it.
89. I look
equally on all. Not a leaf moves, except by my grace. I look on all with equal
eye.
90. am the slave of God.
God is the Lord and Master.
91. od has agents
everywhere; they have vast powers. I have very great powers.
92. od has helped
his devotee (Basappa) through me, (a surrendered soul) I am his instrument.
92.A. Appa Kulkarni,
after seeing Mohiniraj (=Siva) by Bab’s order (cf 145) before going to the
Dy.Collector at Nivas to answer charges brought against him and after a
acquittal, said “Baba, you have saved me.”
Baba : God has helped you. Appa. He achieves the impossible
for his devotees.
92-B: God G.D. Pensare
prayed to Baba and got a pass in his examination and then employment. When he
came to Baba :
Baba : What is your profession ?
Baba: I can revive the dead boy and bring back his spirit
from the new body it has entered, killing it and reviving this corpse. But that
is marring the useful work the new body will do.
94. She the
deceased (Spirit) has come to me.
95. I draw my
devotee to me, at the time of his death, even though he may die a thousand
miles away (from Shirdi)
96. I will not
allow my devotee to be lost.
I will account to God for all those that have been given to
me.
97. When
(in 1918) Mrs. T. and her son Master T. visited S.B.
S.B.: Mother, now a
days I have been much pestered. Some want wealth, some women, some sons, Hallo!
what I have, none wants. I wait and wait; and one day I will suddenly
disappear. I am quite disgusted.
Mrs. T'. Baba,
why do you say so? Then, what is to become of us?
Baba: Why are you
anxious? Is not God taking thought for your welfare? I am very much pleased
when my children come to me, and then I take my two morsels of food with gusto
and put on more flesh.
Master T. : We
come to you to ask just what you have got. You know that?
Baba: Yes. You will
get it.
M.T.: Yes, we are
quite sure of it. But when?
S.B. : Very soon.
M.T.:
Baba, I must have an assurance from you how many more births
I will have to take before getting it. cf 113. S.B.:
Three
more lives will be sufficient.
M.T.:
But Baba, will you not be always with us?
Baba
: Hallo! During how many births have I already been
with you! We shall meet again and again. I have to take care of my children
night and day, and give an account of every pie to God.
98. I put the
Rohilla, Pishya and Rao Sahib Galwankar each into his mother’s womb.
99. (To Akkalkote
Sapatnekar). The soul of your deceased son. I shall bring back to your wife’s
womb.
(Next year A.S.got a son)
100. I will take my Kaka (H.S.Dixit) in Vimana
(HSD had a happy blessed ending).
BABA A SURRENDERED INSTRUMENT OF GOD.
101. Without God’s
permission, nothing can be done by me.
102. G.G.Narke. Do
not blame me for not giving you a Kupni. “That Fakir” (God) has not permitted
me.
103. Hallo. Do I
demand dakshina of every one ? I demand only from those whom “The Fakir” points
out to me.
I do
nothing. I receive nothing. Datta calls for his own. He had called for Rs.15
his due and given it to Masudi Ayi. So, the money has been received (by me).
104. If Gods, like
Datta, are easily accessible on the way and if one does not take darshan of
them how can I help him ?
104-A. Baba is but a Phaladata; you must do good.
Baba: If you do good and surrendered it to God, good will
come to you. God the Lord of them that do good. Both wicked and virtuous want
good things from me? How (or whence) can I give? (i.e. If they have not put forward
the good karma warranting the gift)
105. I am the
Progenitor of God. Mediate on me as pure Ananada Nirakara : but if you cannot
do so, meditate on this this Sai Body eaxtly as it is.
106. I am not the
body or the senses. I am the sakshi, witness of all these.
I do nothing. I receive nothing.
107. Devotee. Baba
burn on your hand to be treated. It must pain you so much.
Baba : what fun will it be (for me) to stand by and see the
whole of this (Sai Baba) body burning on a funeral pyre of cow dung cake fuel ?
108. To know me,
constantly think ‘Who am I? by Sravana and Manana.
Who are we? What are
we? Where am I? Where are you? Where is all the world?
Think, think on all your husband said (viz., that, in
reality, you are not different from God).
109. We must see our
Self.
110. Do not say of
anyone that he is inimical. Who is whose enemy? Do not entertain ill feeling
towards anyone. All are one and the same.
111. People differentiate between themselves and others,
their properties, and others’ properties. This is wrong. I am in you and you in
me. (Purandhare)
This is the Teli’s wall that parts you from me; pull down
this wall; and then we see each other clearly face to face.
(N.B. ; A teli i.e., oil monger lived next to the Mosque.)
Saints do not recognise this differentiation. To serve me,
remove this differentiation. Continue to think in this way and then you will
realize it.
Search the scriptures. See if Atma is one or many.
112. “What am I”?
asks Upasani Maharaj
SB replies: I am you, You are I. There is no diffeerence
between you and me. That which constitutes me constitutes you.
Narain
Asram of Wai, Satara (then Mr.Toser) was, about 1914, made by Baba to feel that
differences do not exist; and NA had the blissful feeling of non-difference
while at Shirdi. Sai encouraged (Krishna) Bhmisma, in the bliss of experiencing
the cosmic self at the view of his own shadow at sunrise.)
MOKSHA MARGA
113. N G Chandorkar
bowed to Sai and said: Enough of this Samsara for me. As the Sastras describe
it, samsara is really nissara i.e., worthless. Break its fetters off from me,
Baba. What first seems to be joy here is seen to be sorrow at the end. Fate
leads us a nice dance here and there. I cannot discover even a bit of happiness
in this Samsara. I am quite disgusted,
I do not wish to touch it, Baba, any further.
Baba: What crazy and delusive talk is yours! There is some
truth in it – mixed up with error. As long as the body remains, samsara
remains. None escapes it. How can you? Even I am caught up in it. Samsara is
various sorts. It is like the surface of the body. Kama (desire) Krodha (anger)
etc., and any mixture of these is samsara. All mental and bodily processes are
samsara. The contact of any two things is samsara. By going away to a forest
you cannot escape samsara. Your present
condition, has been brought about by yourself. What is the use of irritation at
it? This Deha Prarabdha is result of the karma done by you in former births.
This body was, therefore, born. The jiva takes birth in body to work out former
Karma. Without suffering the results of Prarabdha Karma, you cannot get rid of
it. All persons, all creatures differ in form etc., Why? Because of previous
karma of each. Difference between species, like difference between individuals
is due to the same cause. see the difference between the rich man’s dog lolling
on sofa and the poor man’s running about in search of crumbs. That is due to Deha Prarabdha.
114. Question by N G
Chandorkar: Joys and sorrows of samsara disturb one so much. Should we not
renounce samsara therefore?
Answer by Baba: Joy and sorrow are mere delusion. Mere
appearance of worldly joy is not true happiness. The worldly man is forcibly
drawn to it, as he believes it to be true happiness. According to the Prarabdha
of each, one gets delicacies (Panchamrita), one, stale crumbs, and one, mere
bran-gruel. the latter fancy themselves unhappy at that, and the former fancies
he lacks nothing. But the result of eating any of these is merely the satisfaction
of hunger. some cover themselves with laced shawls, others with barks. Both
serve only one purpose, covering the body. This joy and this sorrow is due to
opinion, which is mere illusion and is ruinous. Whenever any idea of joy or
sorrow arises in your mind, resist it. Do not give room to it. It is pure
delusion.
The ‘Shadripus’ i.e., Lust, Anger, Covetousness, Delusion,
Pride and Jealousy) are all delusive. they make the unreal appear as real. if a
rich man wears a gold ornament, the poor man gets jealous, and thinks he must
have one. This is Lobha.
All are like this. so one must conquer the six enemies. if
they are conquered, waves of passion will not arise. Else they will enslave
you. If they are sub-ordinated and reason made the commandant, then the
delusive pressures and pains will no longer hold sway over you.
115. Mukti (Release)
is true joy or happiness. Coursing through births and deaths is unhappiness.
All the joys and sorrows of samsara are unreal.
116. I will tell you
how to conduct yourself in samsara. The wise should be cheerful and contented
with their lot in life, as it is the result of Deha Prarabdha. Do not kick
against the pricks.
If wealthy, be humble. Plants bend, when they have fruits.
But humility is not towards all. Severity is needed in dealing with the wicked.
But towards saints, be humble. Respect them.
Spend money in Dana (charity) and Dharma (piety) – but be
not extravagant. The world perishes no doubt. But not obsessed by the
importance of wealth. Do not be entangled in it, ot be misery. Be liberal and
munificent – but not lavish or extravagant.
Get on cheerfully with your worldly round of activities but
do not forget God. Remember God. “This samsara is not mine but God’s”. Think
thus all the time you are awake. Have consideration for the poor and wretched.
Do not persecute and tease them. Inquire always, “Who am I”?
Navavidha
Bhakti
117. Anant
Row Patankar. Baba, I have read a good lot of Sastras, etc., but I have no
peace of mind. Prary, grant me your
blessing.
Baba:
Once a merchant came here. In his presence, a quadruped
passed its stomata, i.e., nine balls of stool. The merchant anxious to attain
his quest spread his cloth beneath its tail, gathered all the nine balls
and took them away. He got concentration and peace of mind.
Anant Row, unable to make out this
parable, questioned Data Kelkar, "What does Baba mean?"
Data Kelkar. God's
grace is the quadruped. The nine balls excreted are the nine forms of Bhakti.
You are to be in the position of the merchant. If you follow Nava Vidha Bhakti,
you will attain peace.
Again Ananta Row went to Baba.
Baba: Have you
gathered the nine balls?
Anant Row. For
that I must have your grace.
Baba: God will bless
118. Baba: Gnana marga is like Ramphal.
Bhakti marga is like Seethapal (custard apple), easy to deal with and very
sweet. The pulp of the Ramphal is inside and difficult to get at. Rampal should
ripen on the tree and be plucked ripe. If it falls down, it is spoiled. So if a
Gnani falls, he is ruined, even for a Gnani there is the danger of a fall,
e.g., by a little negligence or carelessness.
ATMA
VICHARA (i.e. JNANA)
119. (Q):
Baba, who are you? Whence?
A.:
(S.B. in the mood of Absolute). I have no residence. I am
the attributeless Absolute-Nirguna, (again, in the mood of Duality). By the
action of Karma I got embroiled and came to a body. My name is "The
embodied-Dehi". The world is my abode. Brahman is my father, and Maya my
mother. By their interlocking I got this body. The world is mutable,
evanescent.
(To Appa K) Allah or
The Nirguna (Parabrahma) became saguna Parabrahma (known as) Mohiniraja at
Nivas. Go and bow before him. God manifests all his powers for the benefit of
his devotees, (cf.145)
Who
am I? Who are We?
120. Baba often said, "Who are we? Night and
day think on this."
About 1915 R.A
Tarkhad, Managing Director of a mill, got into a compartment at Manmad in the
dark and was fighting for a seat with a police constable, who was there. When
R.A.T. arrived at Shirdi.
Baba: With
whom were you persisting in contest this morning? Bhav (brother), we should not
engage in contest with such people! "Who are We?" This we must
enquire into.
R.A.T saw first, Baba's reference to the
social inequality of the disputing parties, and later on, the Vedantic meaning
of the words, i.e., the unity of those parties in Brahman.
Baba (to Bala Bhav i.e., Sitaram Dev) :
We have only to see (i.e., know) our self.
121. In
October 1917 ? Baba spoke to a Bombay
Lady.
Baba
: Mother, what do you want? Ask for it.
Lady: Let
me be free from the whirl of births and deaths.
Baba (laughing):
Is this all you want? What! have you come to die?
Lady (shocked):
Baba, I do not at all understand you
Baba: Think
who you are.
Lady: I
do not understand.
Baba (pointing to her
husband): He will tell you.
Then the lady went
with her husband to her lodgings and asked him what Baba meant.
Husband: Baba's
words are mysterious. I cannot be sure I have made out his meaning. Probably he
means something like this. The Jiva goes on reincarnating any number of times
till it gets Sakshatkar i.e., sees or realises God. Baba is God. But people
seing him do not get full faith and do not see him i.e., feel him to be God;
and hence they do not get Mukti.
One must learn from
the sastras, that essentially Jiva and Siva are one. You think yourself to be a
Jiva is it not?
Lady: Yes.
Husband: Baba
and the Sastras want you to regard youself as Siva or God.
Lady: No.
No. I am a petty sinner-a Jiva and not the great God Siva.
Husband:
No doubt that is your feeling. But Baba means that by
constantly regarding youself as God, your deeply ingrained belief that you are
only a finite Jiva will be removed. This process continued, may be through
numerous births and strengthened and helped by
contact with saints will give you the firm belief that you are Brahman. That
must be Baba’s meaning.
(The pair agian returned to Dwaraka Mai)
Baba: Mother, I have listened (from here) to all that your
husband told you. Keep that in mind.
E
WHO IS GOD
122. N G Chandorkar
to Baba
(1) Who is God?
(2) What is He like?
(3) Where is He?
(4) How are we see Him?
Baba: I will tell you later on.
Baba: (later)
Baddhas, (the very worldly) do not know or observe the
difference between right and wrong or what God is. They have no moral
tendencies.
Ever immersed in the world, (and impure in heart), having no
faith in Scriptures or saints, they do not get to God-but go to Hell.
The Mumukshus, disgusted with the baddha state, begin
vichara and viveka and thirst for the sight of God. They are devoted to God and
observe the Moral Law.
They become sadhakas, by adopting sadhanas e.g., repetition
of God’s name (Japa) and (Dhyana) meditation on god, in solitude, withdrawing
their minds from objects of senses. they love to move with Saints.
These, when perfect are called Siddhas. At that stage, God
becomes the same as man; praise, the same as blame etc., They have no desires.
They are past the notion that the body is their home or their self. They feel
their self to be identical with God. “I am Brahman” is their feeling.
To know God, see how God is viewed by each of these, at each
stage. Then ultimately, God is seen as manifested in all forms – moveable and
immovable.
God is everywhere. there is no place from which he is
absent. But behold the power of Maya that does not allow Eswara to be seen and
recognised (in all). I, you and all the world are Amsa i.e., parts of the Lord.
Therefore let none hate others, Forget not that God is in
every place.
Thereby Love (Non-hatred) is there, of itself. when that
springs up, everything is achieved.
HOW ARE WE TO SEE GOD?
123. The mind is
turbulent. efforts must be made to make it steady. Just as a fly flies and sits
on all objects but turns back when it approaches fire, so the mind longs after
sense objects, rejoice in them and merges in them. When it sees i.e.,
approaches are twice to see Brahman, it turns its face away. When thus the
unruly mind does not merge in God (Brahman), samsara, i.e., rebirth is
inevitable. till the mind is conquered, one is reborn. But among births, human
birth is most precious.
There fore do Moortipooja – i.e., worship God in form, in
his images, to make the mind steady and concentrated. Even the image is got
(Paramaswara). Do not reject images. When an image is worshipped with deep
devotion, the mind attains concentration, without which there is no steadiness
of mind.
Next practice Manana and Dhyana i.e., recollection and
meditation; and study spiritual works, practice what is mentioned in them. Atma
Vidya, the science of the self, is the highest wisdom. If that is mastered,
salvation (Mukti) is achieved; and Hari (Personal God) is one’s slave. The easy
steps to get to that wisdom and to moksha (i.e., to real seeing or knowledge of
God Brahman) are:-
HOW TO GET MOKSHA:
Have sadhana chatushtaya i.e., nitya Anitya viveka, i.e.,
Inquiry into what is real and what is unreal. Vairagya i.e., dispassion, sama
i.e., quiet of mind and other five qualities and mumukshutwa i.e., desire for
mukti. Have Navavidha Bhakti i.e., ninefold devotion etc., Practice these.
Surrender yourself to God (Atma Nivedan) Prapatti.
Nine steps of devotion are (1) Listening to sacred works or
accounts of God, Avatars and saints; (2) reciting the name of God,
(3) remembrance and meditation; (4) prostration to god’s feet; (5) worship of
objects representing him; (6) paying respect to saints; (7) service; (8)
fellowship and (9) self surrender.
Daily take darsan of Sidhas, i.e., perfect saints. Live a
moral life. Then you will be pure even at death. At the time of death, have no
desire at all. Concentrate on God, i.e., your Ishta Devata (GOD), Mukti
(salvation) is attained.
REACHING GOD: THE METHOD:
124. NG Chandorkar:
Baba, again I am asking you for the third time, who God is, what he is like and
where he is?
Baba: I have already told you. If you act upon what I have
said, you would be equipped with Sadhana Chatushtya i.e., the four helps.
NGC: What are they.
Baba:
1.
Viveka
2.
Vairagya
3.
scama
4.
Mumukshuta
I. First is (Viveka)
Nitya-Anitya Vastuviveka i.e., discriminating between the
real and unreal. Some people make others believe that they are such vivekis and
become varkaries i.e., pilgrim to Pandharpur, without however, knowing who hari
really is, what he is and where he is. But this pilgrimage is not real devotion,
but a mere device to get respect from others.
Persons who merely read and memorise many works without
making their hearts pure, pour out precepts at debates, cavil at others and are
full of self adulation. These are not vivekis and they do not attain Brahma
Jnana.
II. Vairagya is
second.
The real vairagi cares not for the good things of this world
or of the next.
Baba’s Vairagya.
(1) When Damia Rasane offered Baba a share in the profits of his
proposed business Baba said ‘I am not to be entangled in anything.
(2) Baba’s advice to a Madrasi Swami. : If you are so fond of
your mother, why did you assume the garb of a sanyasi. Kashaya and mamata
(attachment) cannot go together. Go and stay at your quarters. Tehre, you have
many thieves who will carry away everything. Bolt your doors and be on your
guard. The inevitable must happen. Wealth, kith and kin are all transient,
attended with fear. Utter renunciation alone leads to bliss. Do Bhagavatha
Sapthaha thrice with intended meditation. that will quench all vasanas. all
illusions will end. (The Swadi did so. On 22nd day, he passed away
like Parikshit)
Scama, the third.
Scama is preventing the mind from going into the objects of
the senses. Dama is the withdrawal of the mind, when it does go in, by control
of external activity.
Titiksha is putting up with pain that results from prarabdha
karma, without murmur.
Uparati is looking upon wealth, women, children, friends
etc., as unreal and thus escaping the meshes of Maya.
Sraddha is faith (Viswasa of the mind)
Samadhana is equanimity i.e., looking on pain and pleasure
equally unexited and with firmness of mind.
Mumukshuta is the fourth help
Moksha,
what it is and how to get it
Mumukshuta is strong desire for Moksha (with dislike of joys and sorrows of phenomenal existence), accompanied by the idea that Aparoksha jnana i.e., realisation of Brahman alone is the solution. Moksha is not Heaven, Kailasa or vaikunta. It is subtle and not gross. It is the invisible origin of the universe-pure consciousness, pure being-Suddha chaitanya. Being or becoming that is moksha. That is immortality and that is the goal of human life. All other alms are worthless.
125. N G Chandorkar:
Pray, tell us about Suddha Chaitanya,
what it is.
Baba: That is the origin, the essence, the foundation and the permeator of the entire universe, sentient and insentient, as also the end of it. The source is Suddha Chaitanya. You cannot exactly describe ‘Chaitanya’, but every moment it exists in your existence. There is no place without it but it has no form or name. In that it resembles air, which has no colour or form to be seen, and whose existence however is unquestionable, Suddha Chaitanya is called Brahman. The wise do upsana of it under the name ‘Brahman’ and then, are called Brahmavit. Vegetable, animal, human and all other lives are contained within it. It is the original cause of all appearance, perceptions and knowledge. It is the one root of the many. It pervades everything. It may be characterised as Sat-reality, Chit-consciousness, Ananda-bliss and Ekatva-unity. All of us are that. We are not distinct from it.
N G Chandorkar: Baba, you say Brahman is bliss, i.e.,
without pain and that, it is unity, i.e., without multiplicity. Yet you say the
same Brahman is all and everything in the world, wherein there is not merely
multiplicity but also suffering. How can bliss appear as pain and suffering?
How can the one appear as many, How can the real appear as the unreal, Again,
it each of us consider ourselves as Chaitanya as Brahman there must be many
Brahmans (and not one) because we are so many. Further, if all of us are the
one and same Brahman, each man must feel the pain and pleasure felt by others;
but he does not. Just as our bodies are different, our souls must be different
and not one. Please explain.
Baba: You are wrong. Just listen red, black, white, blue,
yellow, etc., are different colours. Add them to water. Is not water still one
and the same water, despite the different colours. That, you will see by
separating the colour from the water. The result will be that you get water in
each case. Just like that, the Atman or Brahman is one. But the hearts it
occupies, are different. It is one and the same Atman that runs through all the
hearts. As far pain and pleasure, these are not the functions of Brahman or
Atman, but only of the hearts. To make the heart, a heart, is the function of
the Atman or Brahman.
I will further explain the matter. Chaitanya appear through
three gunas and is classified further as Paramarthika-Satya, Vyavaharika-Satya
and Pratibhasika-Satya just as one body has three stage, childhood, manhood and
old-age, so Satya has these three stage. A person in Paramartik stage (called a
sage) sees truth as truth and acts according to sastras, i.e., without
differentiation. One in the Vyavaharik stage (called the Good) tries to follow
the sastras but goes on differenciating at every step selecting the good and
rejecting the evil. One in the Pratibasik stage (called the ignorant) does not
see the truth either entirely as it is or with the addition of differentiation
merely, but sees it quite inverted i.e., in the way quite opposite to the
Vyavaharik person’s view. He sees good as evil and evil as good.
But Atman or Brahman is common to all these three stages.
I will give one more illustration. There is (1) the King,
(2) the King’s deputy and (3) the King’s messenger. You see the common point
running through all the three i.e., Kingliness; yet the three are different. It
is just like that, Brahman runs through all the three classes, which appear different.
N G C: How can you divide Regality? It is indivisible.
Baba: Right. Regality is one and indivisible; but in point
of fact we note the division of Regality in the above three and their
difference between them. Similarly Chaitanya (Brahman) is unlimited but each
limited ego partakes of it, i.e., to the extent of its capacity and exhibits
it, i.e., this chaitanya or kingship. Take another example, viz., space or
Akasha. Aksaha though illimitable is in a small pot (then call Ghatakasha), in a big pot then called kumbhakasha and so on. All have Akasha
in degrees. Just like that Brahman appears in different forms in this world
which is the play of Maya. It is the union of Brahman with Maya that causes
Bramanda, the univese.
126. N G C: Who is
this Maya? Who created her? What is she likes? You Just now said that the root
of the whole world is Chaitanya. Then where does Maya come in.
Baba: I will describe to you where and how she comes. Maya
is the name given to the Shakti or Power of Chaitanya which makes chaitanya
appear in different forms. Can you separate Chaitanya from its Shakti? You
cannot – just as you cannot separate jaggery from its sweetness and the sun
from its brilliance. The separation comes only at the end of maya. Maya ends
when Chaitanya is released. Chaitanya is endless. Both chaitanya and Maya are
beginningless. Maya and chaitanya are also named Prakriti and purusha, which
are fully described in the Jnaneswari from which you must get your Atma Jnana.
Chaitanya is a cave and he who enters into that cave never
returns but becomes the cave.
Maya is Karya and has wonderful quality. I am such and such
a person, you are such and such etc., - all this is the result of maya. All
these of unreal differences. You see, it you are under maya, (undifferenced)
reality does not appear. Maya has two aspects. (1) The Avarna covering up the
consciousness of the soul of atman and (2) Vikshepa, producing illusory
appearances over that covering. Here is an illustration.
A cooly dreamt that he became a king. Thereby he forgot his
coolyship. That coolyship was covered up (avarna) by Maya, and kingship was
produced by Maya over that cover. Similarly maya covers up Brahman and produces
worldly appearances. In reality, the world does not exists. Only one Real (Sat)
exists but these appearances are taken to be real. That causes the mischief
(akalyan). So kick out Maya and regain Brahman how? regard yourself as pure
Chaitanya. Water when relieved of impurity is pure water. Similarly remove
impurity of Maya from this world of appearances. Then that appearance becomes
reality. This is the upasana of the Real sadvastu. Think of this always. This
is my advice to all. This constant thought of the sadvastu or Atman is the
Adhyatma. You should release this atman as yourself and become Mukta in this
life.
GOD-REALISATION
SAKSHATKARA
What
is God?
[Sakshatkar. Ideas
of God and consequently ideas of sakshatkar of God vary widely. To those who
believe in God as a person with form and never without form a, darshan or
vision of that form is called sakshatkar and is the highest rung of the
spiritual ladder. Those who disbelieve in forms which are said to be divine,
use the term sakshatkar to denote a mystic merger of their own personality in
the impersonal absolute.
Das ganu Maharaj belonged
not to the latter class but rather to the former. He is a varkhari of
Pandharpur and the idea of Pandarinath, standing on bricks with arms akmbo is
the idea of God, which is uppermost in his mind.)-Editor
127. Das Ganu to Baba: I want sakshatkar,
Baba you ask me to read saptha of Bhagavata: but will you grant me sakshatkar
as a result of it?
Baba:
Vittal will appear, but there must be intense devotion
(Bhava ).
Das
Ganu read his saptha of Bhagavata; but failed to get sakshatkar.
D.
G. to Baba you promised me sakshatkar ; but I have not got it.
Baba: Wait, you will have
it.
[Baba was evidently
waiting for development of the requisite faith and earnestness in D.G.]
128. In 1916, Bhadrapad, D G was keen on going to
Pandharpur; but N.G.C took him to Shirdi and made him perform keertans and was for detaining him there even for
Asvin, evidently with Baba’s assent. D.G.then taught within himself without
saying “How is He a Guru who blocks my way to my God at Pandharpur” (D.G had a
Brahmin Guru. He did not deem Baba as his guru)
Baba
to Nana : Nana do not stop him from going to Pandharpur.
Baba
to Ganu : Go to Pandarpur.
So D.G.gladly went to
Pandharpur for asvin, as vittal of Pandari alone was God to him
and not Baba. Later he returned to Shirdi.
129. D.G. :
Baba, you have been long putting off request. When will you give me sakshatkar?
Baba: You see me, That
is Sakshatkar. I am God.
D.G.: I expected you
would say so. But I am not satisfied
with that.
D.G. considered that
it was not in his destiny (Prarabdha) to have sakshatkar of God vittal,
as that was what he evidently wanted.
* cf. God in human body ; St John XIV 8 to 14.
8 Lord, show us the father and it sufficeth
us.
9 Jesus saveth unto him, have I been so
long time with you and yet hast thou not known me, Philip? He that have seen me
hath seen the father and how sayest thou, show us the father?
10 The father that dwelleth in me, he doeth
the works.
11 Believe me that I am in the father and He
is in me. or else believe me for the very work's sake.
M If ye
shall ask anything in my name,
1 will do it.
20 I am in my
Father and you in me and I in you.
Ordinarily
# Sakshatkaras are very transient
130. H.S.D., one day
had a vision of vittal. But he was not sure what the God or figure was that
appeared to him. He went to Baba.
Baba: Did
not Vittal Patil come? Have you not seen Him? That Vittal is very
elusive. Tie Him fast. If by inadvertence you lose sight of him, he will
vanish in a second.
(1) Receptivity
131. Baba was washing pots
and placing them mouth downward.
Kopergaon station
master who had no faith in Baba asked: What is all this ?
B.:
Every pot coming to me comes with mouth down wards, i.e., in an
unreceptive fashion.
(#) cf. Sakshatkara
What's that which ere I
spake was gone!
so joyful and
intense a spark
That, whilst o'erhead the wonder shone.
The day, before
but dull, grew dark?
I do not know; but this I know.
That, had the
splendour lived a
year.
That truth that
I some heavenly show
Did see, could
not be
now more clear.
This know I too
: might mortal breath
Express the passion
then inspired,
Evil would die a
natural death,
And nothing transient
be disired;
And error from the
soul would pass.
And leave the
senses pure and strong
As sunbeams, but
the best, alas,
Has neither
memory nor tongue!
Coventry Patmore: Life of Life
(2) Deserve before you desire
132. A visitor:
Baba, What is God like?
Baba: (Not addressing the visitor but addressing a devotee X
) Go to Bagchand Marwadi and tell him Baba wants Rs.100/- and bring the money.
X (returning in a minute): The Marwadi says he has no money
and sends his namaskars.
Baba: Go to the next money lender and ask him for a loan of
Rs.100/- for me.
X (returning in a minute): He says he has not got the money.
Baba: Fetch Nana Saheb Chandorkar (and when Nana came)
Baba: Nana, I want Rs.100/-
Then Nana wrote a chit to Bagchand Marwadi for a loan of
Rs.100.
The money was at once sent by the Marwadi.
Baba: All is like this in the world.
Visitor later on to Das Ganu Maharaj: Why did not Baba
answer my question?
D.G: He has.
Visitor: How?
D G: When others asked for money, it was not forthcoming.
Nana Saheb asked for it and got it at once. Similarly the man who merely wants
to know Brahman does not get it. It is he who is qualified to know it that gets
it. Baba’s answer is, “Deserve, before you desire ( Brahman)”.
Surrender five – if you want Brahman
133. A rich man came to Baba with plenty of money
in his pocket and very anxious to avoid the extra expenditure resulting from
the cabman's demand for prolonged stay at Shirdi. He said to Baba,
"Baba" show me God (Brahman). It is for this I come all this long
way. People say that Shirdi Baba reveals Brahman quickly.
B.: O,
do not
fear Immediately and clearly
I will show you. This is not a matter that can be put
off. It is hard to get
questioners seeking illumination like vou. Most people
seek wealth, cure of disease or trouble, honour, position or
perpetual pleasure and
other earthly objects. None wants God. Oh,
I long to
see those, who
long to see God. Now, Brahman
is the root cause of the Universe: That
which accounts for
Solar and Planetary
motions, variations of seasons, division of functions between God etc.
One must know i.e. realise Brahman before death. Else there will be an ever recurring cycle of births and
deaths. Realisation gives 'Kevala
Advaita Sukham'. A Guru gives it and
only a Guru can.
Baba
then turned to some others and then sent a boy out with these words: "Go, tell Nandalal Marwadi,
Baba urgently wants a
hand-loan of Rs.5/-
and bring the money." The boy went
and found the
Marwadi, absent. Baba sent more
messages to absent
men. The rich man was getting
impatient at Baba's omission to give
him Atmajnan or sight of God, more especially because delays
would mean extra payment to
the tongawalla whom
he had engaged for
the return journey also. He saw, of course, that Baba wanted Rs.5/- and he could stop
the repeated requests of Baba for Rs.5/- by paying it out of the Rs.250A
he had in his pocket; but he was oppressed with the fear that if he advanced
the loan, it might prove irrecoverable.
R.M.:
Will you help me to grasp Brahman? Baba: You see what
I have been doing all this while, is to
enable you to see God-Even as you are now seated. Have you understood nothing?
I want five. One must surrender the five
to get at Brahman. One
must surrunder i.e. even the
five senses (indriya) the five Pranas and manas, Buddhi, Ahankar
(Mind, Intellect and Ego)-(all of which involve Vairagya i.e.,
detachment). The road to Brahma Jnana
is hard to
tread. All cannot tread
it. When it dawns, there will
be light. One who feels unattached to things
terrestrial and celestial is alone; competent to have Brahmajnan.
The man found that
Baba had read his strong Attachment to Rs.5/- which he considered more
important than getting Brahmajnana Upadesa.
134. Damodar S.Rasane, thought of this question
in his mind and sat before Baba.
Baba: Look at the
mango tree in blossom. If all flowers turned fruit, what a splendid crop it
will be? But do they? Most fall of (either as flowers or, as unripe fruits, by
wind etc.) Very few remain.
135.
Baba (to Buty):
Curly locks, Give
me 16 1/2 Rs.Dakshina.
Buty:
I have not got the money here now.
B: Go to Kaka and
ask him for 16 1/2 Rs. and be listening to the Pothi, he is reading.
Buty accordingly came to H.S.D. and asked
for Rs. 16 1/2.
H.S.D.: I have got only Rs. I/- and
cannot pay Rs. 161/2.
Buty: Baba asked me
however to listen to your Pothi.
Then H.S.D. read on
his Bhagavatam and the first Stanza that came there was “Kayan vacha” etc.,
which refers to complete surrender of all acts to God. So Baba wanted complete
surrender to him as he was God. But where is 16 1/2 in that stanza? For one thing, there are 17 phrases in it. For
another thing, the objects for surrender are 16, but "Chitta has been
omitted, in the text, "says the commentary. That will make it 17, but
Chitta is only ½ . So 161/2 objects mentioned there had to be
surrendered to Baba, as amounting to complete Surrender.
136. Anna
Saheb Dabolkar anxious to have Sakshatkara sat before Baba and thought
"Will not Baba give me Upadesha some day?"
B.: Get up, go to
Shama Bring from him Rs.15/- Sit with him for a while, have a chat and then
bring me Rs.15/-dakshina, he will give you.
Dabolkar went and told Shama the facts.
Shama: Instead of
Rs.15/- convey to Baba my fifteen namaskaras and tell him that is the dakshina.
D:
But Baba has asked me to sit and chat with you and then bring the dakshina you
will give. This was because I sat
before Baba thinking
he should give me Upadesha. ;
S.:
Baba never give Upadesh as is ordinarily understood i.e., he
never utters mantra in the ear of any devotee. Here is an instance of his
refusal.
137. Radha Bai Deshmukin came to Baba for Upadesh, got none and
resolved upon satyagraha. She started fasting,
which should only
end with either
death or with Upadesha
from Baba whichever
occurred first After three
days of her fruitless
fast I interceded
with Baba on her
behalf and requested Him
to utter some i divine name in her
presence. Baba sent for her and addressed her thus.
Mother,
why do you think of dying and torture youself? Take pity on me, your chilld. I
am a beggar. Look here, my guru was a great saint and highly merciful. I fatigued myself in trying to serve him
and yet he did not utter any mantra in my ear. Instead, he first shaved me clean and then begged of me, two
pice. What he wanted was not metallic
coin-he did not care even for gold, but only Nishta and Saburi i.e., faith
and courageous patience. I gave these to him at once and he was pleased.
Mother,
Saburi is courage, do not discard it, It ferries you across to the distant
goal. It gives manliness to men, eradicates sin and dejection and overcomes all
fear.
For 12
years I waited
on my Guru, who is peerless
and loving. How can I describe his
love to me? When he was Dhyanasta
(in love trance) I sat and gazed at him;
I and we were
both filled with
Bliss. I cared
not to turn my eye upon
anything else. Night and day I poured
upon his face with an ardour of love that banished hunger and thirst. The
Guru's absence, even
for a second, made me restless. I meditated upon
nothing but the
Guru and had no goal or object other than the Guru. Unceasingly fixed upon
him, was my
mind. Wonderful indeed that art of my Guru! I wanted nothing but the Guru and he wanted
nothing but my
love. Apparently actionless, he never neglected
me; but always
protected me by
his glance.
That
Guru-I tell thee true, sitting as I do in this Masjid-never blew any mantra
into my ear; nor do I blow any into yours. Go thou and do likewise.
If you make me the
sole object of your thoughts and aims, you will attain Paramartha, the supreme
goal. Look at me with undivided attention; so will I look at you. This is the
only truth, my Guru taught me. The four sadhanas and the six sastras are not
necessary. With entire confidence, trust your Guru. That is enough.
Shama: The
lady bowed, accepted the advice and gave up her satyagraha.
Then Dabolkar returned
to Baba and narrated his talk and what happened.
137-A.
Mantropadesa: Baba and his gurus never gave Upadesa of mantra in the ear
of the initiated (623-4). But he recommended Rama mantra often for Japa e.g. to
Sri M.W.Pradhan: see 192 to 198.
138. Baba : Our art is unique. Remember this. To get
Atmajnan, dhyana is needed i.e., the Atma-anushtana that pacifies and carries
the mind into Samadhi. So give up all desires and dwell in your mind upon God
in all. If the mind is thus concentrated, the Goal is achieved.
For
Dhyana, meditate on me either as in form or as formless, mere Ananda. If such
formless contemplation is hard, then think of my form, just as you see it here.
Think of it night and day. With such meditation, the mind dissolves into unity (i.e.,
attains Laya). The difference between subject, and object, (me and you) and
the act of contemplation will be lost. This results in Chaitanya Ghanata,
Brahma Samarasata. The Guru's glance is bread and milk for the pupil.
139. Then Baba gave sugar-candy prasad to
Dabolkar and said: "If you keep this instruction in .mind, it will be as
sweet as this sugar-candy." Baba then recommended the study or Sravana of
the Katha followed by Manana Nidhi Dhyasa, Smarana and Dhyana, all
of which will lead to realisation of Ananda Ghana. That which is seen is the
manifestation of Brahman through Maya and will dissolve again into Brahman.
Look into the six sastras to see if the Atman is one or as many as there are jivas.
The crown of Jnana is the realisation of the one Atman, from which
everything has issued.
1490. By Rinanubandha, you have come to me.
Have regard to Rinanubandha. Whoever or whatever creature comes to you, do not
drive away but receive with due consideration. Give food to the hungry, water
to the thirsty and clothes to the naked. Then God will be pleased, Do not bark
at people. Be not pugnacious. Bear with others' reproach. Speak only gentle
words. This is the way to happines. Let others and the world turn topsy-turvy
but do not mind that. Keep on to your own course straight. The world maintains
a wall-the wall of differentiation between oneself and others between you and
me. Destroy this wall. God is the supreme Lord. Allah Malik. Wondrous,
precious and long-enduring are his works. Your object will be fulfilled in the
due course. We shall both attain bliss by mutual love.
(I) Faith
141. (Baba calls for faith, as his Guru did from
him.) My Guru, after depriving me for
everything asked me for two pice. I gave them to him. He did not want metallic gifts. What he asked for was (1) Faith (Nishta) and (2) Patient,
cheerful endurance, (Saburi).
142. Purandhara,
Give me two rupees dakshina. It is not this rupees I call for. I ask for Faith and Patient contentment.
143. Baba's
Test and development of Faith, e.g.
(1) Nana (GC), take your meal and go to the
train. There is time.
(2) Nana, do not go to Kopergaon to-day (to
meet the Collector. (Collector was absent & had wired).
(3) Dada (Kelkar), do not allow Saheb (HVS)
to go to Manmad, to meet his superior officers. (Officers had cancelled the
engagement).
(4) Kaka (Dixit); do not start for Bombay, to
depose in the will case. (Case, not take taken up).
(5) Kaka, do not send your boy for the
examination now. (Examination postponed due to ratfall).
(6) Moulana, do not go to-day to the Magistrate's Court,
for the case against you. (Case adjourned).
(7) Tatya,
do not go to the bazaar to-day.
(8) Tatya,
do not go to the Court to-day. (Case
adjourned).
(9) Rangari
Thanakar, do not start back. (He did
Jutka broke).
(10) Manager,
Sadashir Tarked, return to your Poona at once.
*(11) Hansraj, do
not take any medicines for your Asthma.
(12) Babugir
(Gosavi), go (to Jalgaon). Everything
will be provided. (For journey to
Jamere N.G.C.'s Minathayi).
(13) Bhav (Purandare, though late for the usual
train) go to Kopergaon. (Train late).
[1](14) Bere, drive to Kopergaon at once, do not
halt on the way, or delay. Bere thus
escaped robbery).
144. Once
when rain was beating inside a chavadi wherein Baba sat, he was asked to move
up into a higher place where an image of Maruti was kept.
144-A. 175. Baba's
order of secrecy. Taibai Jog had eye trouble. The eyes were sinking deeper and
deeper. Baba gaver her a simple and easy prescription, adding "keep this
secret. Do not apply the medicine in the presence of other." She followed
the advice and was cured.
Baba: How can we be
seated on the same level as God?
145. Baba (to Appa
Kulkarni): Mohiniraj at Nivas is Saguna Brahma. Go and take darsan of him
before going to the Deputy Collector. (A.K. did so and was acquitted)
Syama and others to Baba: Are
the Puranas true?
Baba: Yes.
Syama: What about Rama
and Krishna?
Baba: They were great
souls. Gods they were; Avatars.
146. When Balwant Rao Kshirsagar came to
Shirdi;
Baba: This
son never worships or gives Naivedya to Vittal as his father did. He starves
Vittal and me. His father was my friend. So I have drawn him here. I now remind
him to renew the father's pooja.
Baba
and Hindu Gods, avatars etc.
147. Baba spoke in Abdul Bhai's presence
thus:
(Cosmogony?)
First was Omka
|
From |
Omkar |
Was |
Bhavakar |
|
From |
Bhavakar |
Was |
Adh |
|
From |
Adh |
Was |
Alek |
|
From |
Alek |
Was |
Niranjan |
|
From |
Niranjan |
Was |
Nirakara |
|
From |
Nirakara |
Was |
Nil |
|
From |
Nil |
Was |
Anil |
|
From |
Anil |
Was |
Sumne |
|
From |
Sumne |
Was |
|
|
From |
Keshava |
Was |
|
|
From |
Amru |
Was |
|
|
From |
Uttara |
Was |
|
|
From |
Purva |
Was |
|
|
From |
Raksha |
Was |
|
|
From |
Matsyavatar |
Was |
|
|
From |
Manayat |
Was |
|
|
From |
Asmitra |
Was |
|
|
From |
Jamrid |
Was |
|
|
From |
Bhagarid |
Was |
(Bhagirat) |
|
From |
Uchchayat |
Was |
(Dekhayat) |
|
From |
Bhalintar |
Was |
(Bali) |
|
From |
Tirmakra |
Was |
(Trivikramar) |
|
From |
Kacchavatar |
Was |
|
|
From |
Uchayat |
Was |
Dekhayat |
|
From |
Prajapat |
Was |
|
|
From |
Ugrasen |
Was |
|
|
From |
Kadin |
Was |
|
|
From |
Dalbharakshar |
Was |
|
|
From |
Varahavatar |
Was |
|
|
From |
Khalepat |
Was |
|
|
From |
Gotram |
Was |
|
|
From |
Vishnu |
Was |
|
|
From |
Haritak |
Was |
|
|
From |
Narasimhaavatar |
Was |
|
|
From |
Sejbar |
Was |
|
|
From |
Rebak |
Was |
|
|
From |
Bandopast |
Was |
|
|
From |
Bailchad |
Was |
|
|
From |
Kasip |
Was |
(Kasyapa?) |
|
From |
Vamanavatar |
Was |
|
|
From |
Saam |
Was |
|
|
From |
Jann |
Was |
|
|
From |
Myan |
Was |
|
|
Was |
Myan |
From |
|
|
Was |
Noor |
From |
|
|
Was |
Tej |
From |
|
|
Was |
Kamal |
From |
|
|
Was |
Kadram |
From |
|
|
Was |
Adbud |
From |
|
|
Was |
Gustatva |
From |
(kavil) |
|
Was |
Hariparva |
From |
|
|
Was |
Anardh |
From |
|
|
Was |
Jayav |
From |
|
|
Was |
Avi |
From |
|
|
Was |
Athastha |
From |
Dharma |
|
Was |
Mandhata |
From |
|
|
Was |
Vishran |
From |
|
|
Was |
Jamadagni |
From |
|
|
Was |
Parasumram |
From |
Avatar |
|
Was |
Rajaji |
From |
Jati |
|
Was |
Kavadik |
From |
|
|
Was |
Raja |
From |
Dasartha |
|
Was |
Ramachandraji |
From |
Avatar |
|
Was |
Ankus |
From |
|
|
Was |
Bhadmapurush |
From |
|
|
Was |
Hirpal |
From |
|
|
Was |
Bajal |
From |
|
|
Was |
Pirthu |
From |
(Prithu) |
|
Was |
Iduratha |
From |
(yadu) |
|
Was |
Surasen |
From |
|
|
Was |
Vasudev |
From |
|
|
Was |
Sri Krishnaji |
From |
|
Then Pratimadan
(Pradyumna?) Anurudhas (Anirudha?) Isithar Baddha (-Buddha?) Jah Avatar
(=Kalika Avatar).
Brahman was: Rajput
(Kshatriya) was: Gowli (Vaisya) was; next Mussulman was.
Four Avatars arose in
Chaturyug (Krita Yuga), 3 in Tirta (Treta Yuga), 2 in Dwapara, 1 in Atharvan
(Kali Yuga?)
Next follows Dasavatar
naming Matsya, Kaccha, Varaha, Narasimha, Vaman, Parasuram, Krishnaji, Boddha,
Me, Kalaki.
Ibrahim prepared 4
Vedas. To establish this, Kalam Sharij were produced. God knows the divine
plan.
In each Veda, 1000s of
Avatars came out. But for (i-e.life or age) the manifestation is different and
new 8 Yube Emperors will rule in Hindustan.
This is the 18th Puran (or Kuran)
148. (Baba
to Sagun Meru Naick): Put ghee in your boiled rice (Annahuti), offer it to
Dhuni-fire, and then offer it to me*'
148A (Rohilla)
All that (Vittal etc.) is Allah
148B (to
DG&upasani); Khandoba & Vittoba are the same.
149. Baba said to one, who was talking of
God: Why do you say, "God" "God." God is in my pocket.
150. "He that slays, saves. He that saves, slays."
151. Baba (to T.A.Karnik): Is God
so distant?
I (Brahmananda's Songs)
(He is not above the Heavens nor below
Hell. He is always near you. To search for him, where are you going?) See the
Divine within the human personality.
152. Baba: The times are degenerating. People mostly think
ill and talk ill of others. But I do not retaliate, I do not care to listen to
such talk.
People become more and more sceptical; they are disposed to
look more at the evil side of things.
Fakirs also are seldom dispassionate.
It is hard to find a good fakir.
153.I have been considering long and thinking day and
nights. All are thieves, but we have to deal with them. I pray to God night and
day for their improvement or removal. but God delays and does not approve of
the (i.e., my) attitude and grant the prayer. I will wait for a month or two
and then see. But living or dead I will have what I have been praying for. I
will not go to Teli or Vani nor beg of them. people are not good and devoted.
They are unsettled in mind. A few friends will gather and talk divine wisdom,
and sit and comtemplate.
154. (1918) People have got bad and give trouble . They are
pestering me for money. More over they become shameless. Now I am disgusted.
(a) Images
155. If Gods like Datta are on the way,
easily accessible, and if one does not take darshan of them, how can I help
him?
At Nivas, there is Mohiniraj. That is Allah,
who had become saguna. Go and bow to Him first, Appa Kulkarni, and then go to
the D.P. for the case against you. (Appa did so & was acquitted) cf 119
& 145.
156. God exercises all power for the
benefit of devotees.
157. Megha, take this linga for worship.
158. Megha, why did you come here for my
worship omitting to worship at one temple (Khandoba's)? Go and worship at
Khandoba's now; it is open.
(b)
Paduka
159. Nachne, keep this (Paduka) and do
puja.
160. Atmaram H. Chaubal took silver
padukas to Baba Baba placed his feet on them and returned them saying,
"They are nice. Keep them in puja." Once they were lost and very
miraculously restored.
161. Baba when allowing Mrs. W. Pradhari
to place two silver padukas on his feet and worship them said (in handling them
over to her): Nana, see, mother has cut off and carried away my feet. (i.e.
Baba is in Paduka)