SHRI SAI LEELA
( Official
Organ of Shirdi Sansthan)
VOLUME 52
DECEMBER 1973
No. 8.
BE CHEERFUL
In spite of outward difficulties, is it not our duty to be cheerful
always? Is it not necessary to maintain that inner balance, inner courtesy
towards all beings and not be dodged by calamities? It is a duty to ourselves
as well as to others to be cheerful and self-contained. If we give way to
depression and worry, we not only hinder the joyful influence of the saints
like Sai Baba which works upon our minds, but also spread the depressive
thought to those who come into our contact. Instead of becoming sources of
darkness and dejection to the world around us, we must be sparkling with
enthusiasm, always calm but cheerful, radiant in our benevolence, and sensitive
to the Divine Influence of the Great Souls that is awaiting expression through
us.
Editor I Shri K. S. Pathak
Receiver, Shirdi Sansthan of Shri Sai
Baba Annual Subscription Rs. 6.00 Single copy : Rs. 0.60
Office : Sai Niketan, 804-B, Dr. Ambedkar
Road, Dadar, Bombay.
PIN 400 014 Tel
: 443361
SHRI SAI LEELA
EDITORIAL JOY
THE ESSENCE OF ALL
SCIENCE OF RELIGION BY SWAMI CHINMAYANANADA
GURUS GRACE BY SHRI NARASIMHA SWAMIJI
MANTRAS – AN OCCULT SCIENCE BY SHRI GOVINDJI SHASTRI
MY STICISM OF THE UPNISHADS AND RELIGIOUS
MYSTICISM BY V.S.PANDURANGAM
YOGIRAJ SHRI VASUDEVANANDA SARASWATI BY SHRI S.N.HUDDAR
SRI SAI BABAS MAHASAMADHI DAY MESSAGE BY
RADHAKRISHNA SWAMIJI
EXPERIENCE OF DARSHAN BY V.B.NANDWANI
SHRI RAMAKRISHNA BAKHT N.MOOLCHANDANI
NECKLACE OF THE GEMS OF DOUBT BY MOROPANT
SHRI BHAGAWATI SAI SANSTHAN KURLA BOMBAY - 55TH
SRI SAI MAHASAMADHI
MY
EXPERIENCE ABOUT SAI BABA BY SHRI Y.NAGARJUNA RAO
SHRI SAI LEELA
Published on 1st of every month.
Authors are
themselves responsible for the opinions expressed by them in their articles.
Literature sent for publication should be
neatly written or typed on one side of the paper Those who desire to have a
reply about acceptability or otherwise of their articles etc. may please
enclose 20P. stamps with their articles. Issue in which an article or poem is
published is sent by bookpost to the author.
Clear mention
should be made while sending the annual subscription of Rs. 6/- whether you
want the English or Marathi copy, otherwise, English copy will be sent if your
letter is in English.
Generally all
copies are posted by 1st after being checked as per list. It is expected that
by 5th, all shall get their copies. Some complaints about non-receipt of copies
through post are received but we are unable to help it. To ensure receipt of
copies, if you so desire, they will be sent by registered Post if annual
charges for 12 registrations are sent in advance to us. It is not possible to
send a sample issue free of charge. Please send 0.85 stamps along with your
request.
Generally old
issues are not in stock. Please do not request for back numbers.
In addition to
the forwarding letters, the articles and poems sent by authors should also bear
their full names and addresses on the first page, at the right hand top corner.
It is advisable to always keep duplicate copies of their articles or poems.
Authors may
Kindly note that the editor or his assistants will have final authority to
edit, to censor, to summarize or reject the material sent for publication.
No
correspondence should be made about the magazine or subscription at SHIRDI
office. All letters may please be addressed to the Bombay office only.
JOY THE ESSENCE OF
ALL
It is always our tendency to be elated when there is pleasure and dejected when there are calamities. We run to God if we suffer, but when there is pleasure, we are lost in the objects of pleasure, these however who know the sacred art of maintaining their balance in pleasure or pain always remain in that eternal joy. Who is there who has not his share of suffering? How to react to suffering depends on ourselves. Saints, with their equanimity advise us in many ways how our reaction to the outward challenges should be. Humility and Joy always go together. " One who is humble to all, contains the 'Endless' within him " - says the great saint Tukaram. Really, the essence of bliss lies in humbleness. But we deprive ourselves of this joy when we are impatient, greedy, proud and puffed up, susceptible to fits of anger, narrow-minded and are concerned with the immediate selfish interests. Shri Sai Baba advised all about keeping 'patience'. SABOORI- the patience is so aptly advised by him. This patience is evident in our daily life if we are having endurance, forbearance, tolerance, forgivance, inward strength. This patience is the essence of the most important Sadhana, i.e. Viveka, or discrimination. Inner strength is a friend not only in difficulty but also in happiness and pleasure. In order to understand the nature and structure of Saboori, the patience, we must always remember our eternal nature of Joyousness. We lose the sight of this essential joyous nature of our Soul and try to find it in ephemeral objects. He who does not lose sight of this joyous-ness, is fearless, without which Joy has no place in Life. Joy is the Alpha and Omega of all virtues. In our daily life, this joy is evident as contentment. Not to allow this joy to be disturbed is real meditation, the real turning inwards. As God is Joy, so-we as souls are Joy-His eternal indivisible parts. There is joy everywhere. This permeating Joy is expressed by Saints in their sacred words. It is for us to realize it in ourselves as well as others.
SCIENCE OF RELIGION
By—Swami
Chinmayananda
THE CRISIS
Duryodhana now
commands: (1-11) "All of you assume positions in your respective
divisions and protect Bhishma alone by all means ". These instructions
put in other words come to this : " Since you all have no initiative and
are even undependable at least take direcitons from me and protect Bhishma
". Bhishma was considered by Duryodhana as the heart of his army, not only
because of the grandsire's power and wisdom, but because all the kings and
warriors who had joined the Kaurava's side had all done so due to their
reverence for Bhishma.
There is no
statesmanship whatsoever in the impudent remarks of the unimaginative
Duryodhana. He brags impertinently and drifts towards damping the zeal of his
allies and comrades as they were all put into an uncomfortable mood of revolt
and despair. " The prudent Field-marshal, Bhishma, standing not too far
away must have overheard the childish prattle of Duryodhana, and observed the
pitiable confusion of the tyrant. The revered grandsire noticed the rising
revolt in the eyes of the officers, which is an unhealthy sign. Bhishma never
failed to notice through Drona's cold silence, the out-raged tempo of a man of
knowledge and action. Taking note of this deteriorating situation he promptly
comes to the rescue of the tyrant king. The situation could be saved only if
all those assembled there were jerked out of their present mental
pre-occupation. (1-12) He then takes up his conch and blows it, indicating that
the war is declared. This sent forth waves of roaring confidence into the
hearts of the people manning the Kaurava array. This act though calculated to
induce spirit in the mind of Duryodhana, according to the codes of warfare,
amounted to an act of aggression by Kauravas. With this first " bullet
shot ", Mahabharata war was actually started and for all historical purposes
the Kauravas have literally become the aggressors—who started the first "
act-of-war ".
Pandava forces
were left with no other alternative but to reply to this challenging "
call". Each of the noted warriors gets up and blows his conch. The wealth
of detail that has been so lavishly squandared in expressing a simple fact that
from the Pandava side Krishna and Arjuna answered the battle cry, clearly shows
where Sanjaya's sympathies were. Here are the descriptions such as : sitting on
the " magnificient " chariot harnessed with " white "
horses Madhava and Arjuna blew their conches " divine " are all deliberately
used. Sanjaya feels that perhaps in the apparent contrast in the two
descriptions the blind old king Dhritarashtra may be persuaded, even at this
late moment, to order, his sons to come to a truce. To preserve a country
forever in peace or to involve it in ruinous warfare is in the hands of the
ruling power. Now the die is cast and the stage set. Events are heading towards
a catastrophe. " What is going to be your, decision "? This seems to
be the implied question. (1-19) The sound raised by the Pandava battle-cry resounded
in the battle-field and roared up to echo in space rending the hearts of the
Kauravas. Those who feel their cause just, will be inspired, will have courage,
and can readily muster up for action. The Pandavas' uproar seems to be
penetrating into the hearts of Kauravas because of their guilty conscience.
Even the reprimand of a child is bound to touch an offender to the quick. That
Sanjaya's scales of sympathy leans towards the Pandava side is again seen here,
if one compares the description of the war-cries of both forces.
It was a
poignant moment, the shooting has not yet started— but it was imminent. The
crisis has arisen to the highest pitch of its wave. Arjuna now suggests to
Krishna to place his chariot in between the two armies, so that the Pandava can
see who are the champions of adharma lined up against him in war.
Krishna like a true charioteer places it in between the two armies and facing
up to Bhishma and Drona says, "Behold, Oh! Partha, the Kurus gathered
together ", These are the only utterances of the Lord in the first chapter
and in fact they are the sparks that set fire to the egoistic edifice of
Arjuna. The word "Be-hold " (pashya) has volumes to speak. Krishna is
forcing Arjuna to get involved in the problem by asking him to " see
" the army-array. Human mind for the purposes of study, can be considered
as constituted of two aspects. One facing the world-of-stimuli that reach it
from the objects-of-the world, and the other facing the within which reacts to
these impulses. Through our sense-organs of perception all of us experience the
world around us- The stimuli that reace our sense organs, create impulses which
are received first by the objective-mind, and these impulses filter deeper down
to the subjective-mind through the intervening layers of our individual
ego-centric desires. These impulses react there with the existing impressions
of our own past, that are stored in the subjective-layer of the mind, and get
themselves expressed in the world outside through the five organs-of-action.
Arjuna's objective mind under the impact of stimuli, could not find any
response from its subjective-aspect. The greatest hero of his times, Arjuna,
suddenly became a despondent neurotic patient.
—Courtesy ;-
Geeta office
GOLDEN OPPORTUNITY TO SAI DEVOTEES
An auction of
Gold ornaments, donated by the devotees, to Sri Sai Baba Sansthan, Shirdi, will
be held on Saturday, the 15 th December 1973 at 3-00 p. m. in Sai Niketan,
804-B, Dr. Ambedkar Road, Dadar, Bombay 400 014.
All Sai Devotees are requested kindly to
attend and take part in the auction.
I
Shri Narasimha
Swamiji
Everything needs Guru's Grace. Where Guru's Grace descends' the heart blossoms forth like a lotus when the sun shines upon it. When thus opened, he feels that his heart encompasses the whole world of his relationships and shapes his conduct and destiny through the promptings of his heart. A kind heart is a spring of joy to all within its reach. So let everyone allow his or her heart to speak and tread in the paths of spiritual life refreshing in the shade of Truth and Love.
I feel forlorn
in Sai-Love. He has possessed me and I have surrendered my all to that "
Living Chaitanya ".
MANTRAS-AN OCCULT SCIENCE
Shri Govindji Shastri
While the
material science, with its prestige has made the term science an
every-day affair for man, it has diverted his attention only outward, rather
than taking him from outside to inside. The modern science does not give any
value to spirituality because it is not based on logic but on faith and the
material science accepts only logical truths. Eventhough there are many
miracles happening before our very eyes, and whose causes cannot be explained
by anybody, we, dazzled by the logic of the material science, have no daring to
accept them, or to find out the truth in them. This is because we try to accept
what is logically acceptable and which can be put to the test of cause and
effect. From this point of view, the science of Mantras, or chanting of certain
resonant words to bring about certain results, needs to be examined from the
contemporary methods of examination and
its change of cause-effect needs to be made clear for all. Mantra is really a
complete control of the visible by the invisible, or of the gross by the subtle,
a method which activates the cosmos within the man. No doubt, Nature is mysteriously invincible, but there is no
higher power in Nature, endowed with such adaptability as that of Man. The announcement of " I AM THAT
" " I AM HE " or "
I AM SHE " which means that
within the microcosm is confined the microcosm, within the man is all the
Universe, either the male principle or
the female principle. This may appear
prima facie, as only a conceptual statement, but with a little effort, the
veils of Nature are opened up. In
herself, Nature is very complex and complicated process, but her
capacity, beauty and grandeur is of
such a magnificent scale that anybody would simply die to get hold on her
powers. The science of Mantras
contains experiments on that line, but due to many reasons these experiments
are beyond the ken of the present-day logically blind brains of human beings.
That however does not make any difference for the Mantra science. Its truth is
unquestionable. That which is today subtle on the conceptual level, will become
gross and palpable tomorrow when it appears in the physical world. At the same
time, there are certain things which are gross, but are beyond the spectrum of
audibility or visibility, they can only be measured by the ripples on the
mental arena, and can be believed in by virtue of susceptibility. In such
cases, our logical intellect does not want to believe in them. Intellect is a
very good centre of knowledge but the control is not with the intellect but the
vigorous mind, the mind with extra-ordinary energy. Today we have limited
ourselves to the benefits accrued by the working of the intellect. Even
on the nobility of faith, we dominate by our intellect. Spirituality is
therefore losing ground. But the logical truth of today was only a concept
yesterday. Similarly what is in the future is not truth today. It is only an
imagination today. Therefore, truth does not lie in anything or any
circumstance, within the area of Time.
Mantras are
generally taken out from Vedas and are discovered by Rishis. The knowledge of
Sanskrit language is utilized very successfully in formation of the Mantras.
Mantras are not poetry and therefore, there is no scope for the imagination in
Mantras. It is an occult science, a science beyond the normal sense-organs. Science
gives relative values to every concept and it may well say that Mantras are not
true science. But even though there may not be men who are well-versed in that
science, it is not proper for us to believe that the science of Mantras is in
itself baseless. Looking from the other side, if that science was not true, it
would not have survived for so many years.
Actually what
has happened is that the seers and Rishis have defined and laid down Mantras
from their contemporary point of view. They might have some idea about the
present-day world, but perhaps they might have not imagined that our intellects
will be so hypnotised by materialistic sciences. From the base of the known or
conjectured history of a few centuries, we come to the conclusion that the present
state of human being is the more evolved, happy and intelligent than any other
state in the past, but if we see carefully, the very way of thinking seems to
have changed right from the era from which the history of mankind is known to
modern man. At the same time, we must accept that as compared to the days of
old when the Mantras were being discovered, recited, improved and utilized, the
conditions of our times are much backwards. For the last thousands of years,
there is no addition or improvement in the various systems of thought and
Shastras of India, and Mantras are not exception to this decline or lack of
interest. This is the dark age for Mantras which has caused the decline or
waned the power of Mantras by neglect or misuse. The words of Raveendra Nath
are verily true—that "We cannot imagine what is NOT". The space and
time within our consciousness are very limited and if we try to decide the
truth or untruth of any subject by basing our process of valuation on the
limited knowledge of the space and time by which we are bound, there is
definite sign of our shallowness. For instance, we cannot believe that a
"Kawdi" -(outer shell of certain sea-creatures) was a legal
tender in some old days. We think it very ridiculous today. We believe it because
it is proved by scholars after careful study of old archieves and history.
Secondly, Mantras are not subjected to the enquiry of "Why and How?"
whereas, the modern thinking is moulded on this line.
Mantras are, as
already said, mostly taken from Vedas. Mantras are like royal orders. They are
not to be questioned "Why"? Two plus two makes four. Similarly,
Mantras bring out certain results— we have to abide by the orders. The Mantras
of Vedas give no place to critical enquiry. What is needed is but the faith and
belief.
Those Mantras
were pregnant with great powers, but to achieve the results was extraordinarily
difficult and time-consuming. After the lapse of time, the Mantras were
simplified and the systems of Mantra recitation as evident in Tantrikism came
forward. The science of Mantras was practised with the help of minimum
equipment or instruments. An aspirant is in that, supposed to control the outer
forces by the forces within him, but for that also, much penance and denials
were necessary in the ordinary life, and coupled with this, the times changed
and reduced the life-expectancy, the endurance and the interest of the human
beings. This gave rise to Yantras, or the physical expressions in lines,
curves, geometrical signs, inlaid on certain plates, or certain crossword
arrangement of figures, describing, denoting, symbolizing, what is contained as
thoughts and aspirations in the recited Mantras. What is uttered in Mantras is
pictured in Yantras. Whereas in Mantras, the letters of alphabet are given great
value, in Tantras, the numerological values are spiritually symbolic of great
values or forces. They denote our emotions, thoughts, desires, everything. From
occult point of view, the God or Goddess, the Deva or Devata has no separate
existence in itself, but it is the form of the Mantra. The Goddess having eight
arms, ten arms, or the God with three eyes etc. are described in Mantras.
Yantras express in lines the .same forms of Gods.
Essentially,
Mantras are science of EMOTIONS and with those emotions are co-ordinated the
sounds. This art of coordinating is the science of Mantras.
It is wrong to
think that Mantras are always used only to kill, to hypnotize, to remove from
one place to other, to hold something at a place, to create division in
thought, or repulsion, or attraction towards anything or anybody. The Mantras
are also the instruments of Moksha, or freedom of mind from bondage. The
freedom of mind is being lost in the Cosmos. To infuse the cosmic energy in oneself and
to be one with the Divine Will is the Freedom and that is the last attainable
thing in spirituality. Mantras aim at that also. Mantras, generally, increase
the will-power of the reciter and his weaknesses are taken away and destroyed
by Mantras. Mantras simply increase the force of the individual—may it be good
or bad according to the desire of the Sadhaka, the aspirant. The rules laid
down for its fruition not only confirm and enhance the faith in it but also
make evident the magnificence of the goal and assure its achievement.
There are five main factors involved in
the successful fruition of Mantras.
Rishi, Devata, Chhandas, Beeja and
Shakti/Guru/ Muhurt (last three alternatives) are the five factors. They
can be translated thus : The sage who discovers, the Goddess to who it is
addressed, the Meter in which it is recited, the seed of power which it
contains and the force which it creates (alternatively the Teacher whose
willpower is at its back, or the Time meaning the juxtaposition of
planets when it is started-which
again means the force. We will consider
each serially. (1) Rishi or Sage : The sage is the experiencer, the man who
made experiments with the Mantra, or chanting of certain words in certain order, and he is also the
scientist who comes to know its occult results and mundane results. He is also
the teacher who can teach it to others with its subtle connotation. The mention
of the sage at the first number gives us the indication that remembering his
name in difficulty will set things right. At the first, the name of Rishi was
placed at the number where the name of Teacher or Guru is given above. That
Guru is embodiment of living faith. We
contain limitless power. It is the work
of Rishi to make ourselves aware of that power, and to re-establish it within
ourselves. Faith works invisibly and for the success of Mantra, faith which is
the first step towards occultism is absolutely necessary, not only in the
efficacy of Mantra, but in the power of ourselves and that of the Rishi. 2. Chandas
(Metre of recital) : This is the rhythm in which the utterance travel. ~
This adds to the meaning of the Mantra and arouses definite and desired
emotion. We are always using rhythm in our daily life. The difference between
lamentations at the time of death and the lamentations enacted by an actor
in drama. We are sorry to listen to the
first while in the drama we, in a way, enjoy the melodrama of the situation by
remaining aloof, as well as sharing vicariously the feeling of the actors in
the roles. The noise and blast of bombs destroy, but music creates. The rhythm
creates a sort of atmosphere. The success depends upon the means and the utilization
of the means properly. Mantras are these means but Chhanda is their proper
utilization. We recite Mantras according to our objects. For bad and evil
purposes, harsh abrupt utterances of words are used, and their rhythm is also
repulsive. For attraction, pacifying and hypnotizing, melodious monotonous and
lulling sounds are used and soft consonants are used. It is not the place here
to go deeper into the science of notes with their undertones and octaves, their
lengths and depths, but for successful recitation of Mantras, this science of
vibration and sound is essential knowledge.
3. The God or Devata : This is the
form which is created by the Mantras. Devata is not taking one and only form at
all times. It is also not necessary that one Mantra invites only one Goddess in
one singular form. A slight change in Mantra, changes the form of God. For
instance, the God Shiv is beneficient as well as terrifying. The aspirant will
visualize that form with its details, for which he tries with earnestness.
Today also, as a form of energy, atom cannot be measured but according to the
variation in place and utility, atom can be used either for benefit of destruction.
All this depends on the emotional attitude of the aspirant of Mantra-shastra,
as well as on the method he utilizes. There is a peculiar type of vibration of
the sound used in the recitation of the Mantra and that decides the form of the
God or Devata. The knowledge of the form of Goddess is also necessary and the
proper establishment of the Goddess is also required. The Goddess is also
symbolical of force and the aspirant reaches the expression of the Mantra-power
through it. He has therefore to study thoroughly the proper valuation and
establishment of Goddess.
Beeja (or seed
of force) : The importance of seed or nucleous of the Mantra is
equivalent to the importance of atom in the flow of energy. The Mantras with
the Seed are more powerful than other Mantras. The power of the Seed can be
concentrated within a very short vowel and that is the crux of the power of
Mantra. Sometimes the seed is not in a particular letter, the whole Mantra j is
short and is itself a Seed of power. The knowledge of the seed j of Mantra is
also necessary.
Sakthi or Force : The final
miraculous aspect of Mantra is
the power, the energy, the force-which is in its essence free, but becomes
channelised by the recitation of
Mantra and is effective in one direction. It is just like electricity which is
utilized in various ways. This Mantra power protects with its Sattwic quality,
creates with its Rajasi quality and
destroys with its Tamasi quality.
The force is therefore to be understood properly according to the
intension of the aspirant.
In short,
Mantra is a penance, a mean of attainment of a high goal. It can be utilised
for individual as well as public good. Mantras may perform ordinary miracles
but they can also lead man to release from bondage.
The Mantras in
Vedas are difficult, dangerous and very complicated for recitation. The
Mantras from Tantra-Science are easier. But the Tantra science which works on
the dark side of evolution —which is involution—is much fiercer than
Veda-Mantras, and much more austere and harsh. The really powerful world is the
invisible world of forces which are superhuman in all its aspects and our
earthly senses cannot reach them, cannot control them, cannot benefit by them.
The Mantras not only bring our consciousness in their contact, but they bring
us the power to control the invisible planes of the world so that we can
function occultly with ease. Mantras can be beneficial in two ways or in two
conditions of mind. Either you should be completely a witness, without
involvement emotionally, or you should
be completely involved mentally, emotionally and physically-having real
interest in them. The interest here means complete faith which can transform
our inner nature immediately, while our quiet witnessing state of mind is turned
by the Mantra to the state where Mantra becomes beneficial to our life. Here,
it may be mentioned that our bodies-especially the area of our head and heart
radiate forces of magnetic currents at all times. Normally they are continously
radiated. Mantras can regulate these
forces and can control them for good. Generally people start reciting Mantra
for certain pre-conceived results, but gradually as the Mantra is repeated with
devotion, interest and stead-fastness, the Nature reveals her higher realms and
the earlier aims go back, the higher aims reveal themselves and are achieved.
Though there are many ways of recitation of Mantras, which is called Japa, this
is not the place to give details, about the beneficience of which, a proper
Guru or Teacher is necessary to vouchsafe. Mantra science is vast and it is
only an introduction that is aimed at in this article.
(D. A : Ghaisas)
—(With special
permission from
"Kalyan", Year 40, Issue No.4).
AND RELIGIOUS
MYSTICISM
Mysticism is
expressed variously. It is described as an experience beyond the grasp of the
senses and mind itself. It is an unmediated experience of God, an unadulterated bliss and ineffable peace
with silent intimations of
immortal existence-sat-chit-Anand: Existence-Knowledge-Bliss Absolute. This transcendent
super-sensory experience that comes out of a silent mind is said to be the mysticism
of the Upanishads cryptically expounded by the Vedic Rishis in the upanishads.
Religious
mysticism is however different. Here it is the Realization of the relationship
with God and the soul experience. While Upanishad mysticism means complete
identity with God, Religious mysticism is the union with God and the
consequential experience in all its fulness. The awareness of the Personal God
is all important with Religious mystics.
Impersonality of Reality is not advocated by these saints. To them
Reality of God is not always an idealism but it is in the actual impact of God
in the life of man. These Religious mystics are convinced that God is not
merely the unconditioned Absolute Transcendent" Brahman " but He is
also immanent within the creation.
They have demonstrated that steady and sustained Divine contemplation
with concentration leads to the vision of Divine in all his splendour. The Puranas abound in narrations of the
God's constant activity and participation in lives of men. The incarnation of
God from time to time and His miraculous intercession to set the creation in
its rightous course reveals "• that God is Trancedent and also
immanent, regulating the universe (GITA ch; IV 7&8') Instances are
not wanting where devotion and total surrender through inspired song
culminating in the vision of the Divine and ultimate union of the devotee with the very Divine.
Religious mystics believe that the Supreme Godhead out of love for His creation
could incarnate even in icons so that man could have easy access to Him &
His Grace. We are aware of that great Kanhopatra, a Maharastra devotee of Panda-rinath,
a historical figure. She was a dancing girl by birth of matchless beauty and
attainments. Somehow she turned to be a devotee of Panduranga. Against all
persuations of her mother, she left for Pandharpur and lodged herself in the
Temple, worshipping Lord Panduranga all the time. The Mughal .Nawab having come
to know of Kanhopatras beauty sent his men to drag her to his harem. Finding
herself helpless she pleaded with the soldiers for one last darshan of Lord
Panduranga. Little realizing the consequences, Kanhopaira was allowed her wish,
and she rushed to the idol of Panduranga and fell at the feet of the Idol. A
Jyoti (a flash of light) emanated from Kanopatra and merged into the Idol of
Panduranga. The Bewildered soldiers returned with remorse.
For
the_Religious mystics the icons are Real, speaking, communicating presence of
God and not merely a symbolic image of God or a medium for concentration. This
would seem to be rather extraordinary; yet the innumerable instances where
Religious mystics experienced God in and through the icons would leave 'none in
doubt about the sanctity and Reality in this kind of worship. The Religious
mystics are aware of the beauty of the Phenomenal World in the vision of God
and they are also equally condom of its illusory and deluding nature when
considered apart from God's immanence.
Who does not
remember the immortal Saint of Dakshineshwar who lived in the last century; a
Religious mystic par excellence who felt the presence of Mother Kali even as
one feels the presence of his fellow beings. What is more, he was also an
Upanishap mystic who experienced in all its fulness the Nirvikalpa Samadhi
through the initiation of Totapuri. Totapuri was a Punjabi monk, a staunch
(monist) Advaitist. In the course of his wanderings he came across Ramakrishna
Paramahamsa at Dakshineshwar and was attracted to him. Totapuri voluntered to
teach 'Adwaita-bhava' to Ramakrisrma who at that time was in-'Mahabhava'. The
latter would not accept the offer unless be consulted Mother Kali and Her
permission secured. This was something which Totapuri could not reconcile, for
to him all multiplicity and the Phenomenal World is a pure illusion. Reality
is beyond all dualities and personalities. Thus for him Ramakrishna's reference
to Mother Kali Seemed a redicule, an idle superstition and an unfortunate
illusion. Yet he dare not lightly dismiss Ramakrishna. He urged Ramakrishna to
seek Mother's directions urgently as he could not remain in one place more than
one day according to the tenets of Sanyasa Dharma.
Ramakrishna
returned with Mother's permission to go through the initiation. Ramakrishna
surpassed his Guru Totapuri in the attainment of Nirvikalpa Samadhi in just few
days whereas the latter had to struggle for forty years.
The ways of the
Divine are mysterious. Before Totapuri left Dakshineshwar he was made to
realize through a strange incident that
'Brahman' and 'sakthi' were one and the same, the two aspect of the same
Reality. Here is the anecdote from the life history of Ramakrishna Paramahamsa. Totapuri believed only in the form-less
Impersonal God and through severe penance for years attained a stage when he
could get into Nirvikalpa Samdhi at will. Just as he was to leave Dakshineshwar
he took ill and could not concentrate and enter into Samadhi much as he tried.
Perplexed and dejected he wanted to end his life-connections by drowning
himself in the Ganges. As he was attempting to do so, the vision of Blissful
Mother appeared and the Realization came to him that very moment that manifestation
was not an illusion but the handiwork of Sakti and that Brahman and Sakti are
'One' like the Gem and the lustre; like fire and its burning properties.
Totapuri before finally leaving Dakshnieshwar confessed to Ramakrishna his
ignorance of that mother aspect of God. The great monist Adi Shankara's Prayer
to Divine mother for mercy bears the refrain '"Though bad sons are many,
never has there been a bad mother"
The believers of only in a formless and impersonal God miss the rich
emotional fare that is found in the traditional path of devotion. Infinite is
Brahman, Infinite are the ways to Realize Brahman, and Infinite are the ways
that Brahman reveals Himself. Om Tat Sat.
By :—V.
S. Pandurangam, 168, Marred |pally, Secunderabad.
SARASWATI
( continued )
(Biography )
By : Shri. S.
N. Huddar
CHATURMAS 8
Shak 1820 (1898 AD) Tilak-Wada
Swami Maharai observed his Chaturmas in the Hanuman temple of Tilakwada. 7 to 8 Maharashtrians lived here. People-were devoted and so many persons came to see Maharaj and sought his advice in matters as diseases, spirit trounle, Maharaj and sought his advice in matters as diseases, spirit trouble, barrenness of women and others. Swami Maharaj suggested remedies and by using the same with devotion, the worried persons were relieved of their grief.
Mani Shankar, a
Gujarati Brahmin showed his horoscope to Swami Maharaj and asked why he had no
son. Swamiji said, " You killed a serpent in last birth and hence you are
not having a son. You should observe Nagpanchami and give Nagbali and then you
will have progeny."
Swami Maharaj
was giving sermon on Narmada Khand (Chapter on Narmada in Puranas). He wrote
Kurma Purana in Deonagari from an Andhra Pothi. Govindrao Karanjgaonkar was a
resident at Baroda. His brother and mother lived at Tilakwada. Govindrao was
unemployed. His mother requested Swami Maharaj to suggest some means for him to
get employment. Swamiji asked her to call Govindrao from Baroda. When he came was young and
proud of his learning. Ramchandra Shstri asked,. "Whence have you come
?" Swami Maharaj pointed out the direction. He further asked, " Which
is your place ? What is your business, What Education you had ? " and so
on. Swami Maharuj angrily said. " If you have lost any of your relatives,
I am not that. " Ramchandra Shastri also returned home angrily.
Leelananda
Saraswati was staying at a place on the lower side. As he had observed
more Chaturmasas, Swami Maharaj bowed to him with respect. He said
" I have no Mudra, Band, Kati-sutra; hence I feel ashamed to have respect
from you. " Swamiji asked him to collect thread of Janavas. (sacred thread of Brahmins). After getting
the same, Swami Maharaj prepared all the things required by a Sanyasi and gave
these to him. Both held frequent discussions.
Once Swami -Maharaj said, "I came here for Ramchandra Shastri but
he is not caring. Only once he came ".
Leelanand Swami called
Ramchandra Shastri, who said, " Tembe Swami may be
learned, but he has a very hot temperament.
His contact will not be congenial to me. " Ramchandra Shastri was staying with his.
maternal uncle. There was an aged wise woman who loved Ramchandra very much.
She wished that Ramchandra Shastri should learn something from Tembe Swami
Maharaj. So, she and his maternal
uncle also pressed him. He therefore went to Swami MahRraj. His pride was there. He sat before Swamiji who asked
him. " What have
you learnt ? " He replied,
" I studied Veda
Kaumudi, Kavya. At present, I am reading Bhagwat at
one place. " Swami Maharaj asked. him to' exp'ain "
Janmadyasya Yatonwayat " etc. Ramchandra Shastri said, " I cannot
explain Vedant shloka. Anyhuw, I tell
the mearning " Swami Mahaiaj
said, " If the main principle is
not understood, what is the use of reading Bhagwat ?" Hearing this Ramchandra Shastri was
angry. Swami Maharaj said calmly
:"
Hearing this,
Ramchandra Shastri. recollected a dream seen one year before. He at once became
quiet. His throat choked and tears trickled from his eyes. He got up and fell
straight on the ground before Swami Maharaj and he realised that that was the
figure
he had seen in the dream. Swami Maharaj told him, " Do not do anything at
home. Come here for learning. We shall' start Panchadashi and Bhagwat
from the beginning ".
Ramchandra
Shastri began to learn at Swami Maharaj from text day. He devoted all his time
with Swamiji except the time of rites and alms. While taking lessons, Swamiji
gave him a Naroti {half of cocoanut shell) as "Prasad " (blessing)!
Swami Maharaj
left Shinora all of a sudden. Swamiji appeared in the dream of Ramchandra
Shastri and told him not to be dejected, and further asked him to preserve what
he had acquired and continue practice with devotion. Laxmi cloth of Danda and
Katisutra were placed in a nitche in the room. He told him to leave them in
Narmada or keep with himself. Ramchandra Shastri had consolation. He kept the
cloth and the sutra with him.
The history of Ramchandra Shastri
Ramchandra
Shastri hailed from Baroda. He had
come to his maternal uncle at Shinora for studying Veda Shastras. When he was 18, his father died of
Plague. He felt very sorry and thought
of leaving home. In the night he saw a
Sanyasi in dream, who told him " Have you thought what your mother will
feel if you go away ? Kardama Rishi went in the forest but Kapil Muni did not
leave his mother. Give her advice of
Philosophy. (Adhy-atma). Shastri asked " What is
Adhyatma". Swamiji replied "
Oneness of soul with Brahma is Adhyatma ". Shastri asked : How shall I know this ?" Swamiji said " You are a boy yet. You
will know after a year." All
this dialogue was in Sanskrit. Swamiji often appeared in his dream and advised
him and if he <lid not obey he would also beat him. Lord Datta had asked Swami Maharaj to give
advice to Ramchandra Shastri and therefore Swami Maharaj had come to Shinora.
Swamiji went
for alms to Vinayak Bhat Gautam (who had come from Panchawati and who was
maternal uncle of Ramchandra Shastri. That day there was death anniversary of
Ramchandra Shastri's father. Ramchandra Shastri said, "Today being an
anniversary day, alms cannot be given." Swamiji said, " If a Sanyasi
goes without alms for a good reason,
there is no harm."
(To be
continued)
SRI SAI BABA'S MAHASAMADH DAY MESSAGE
THE NEED FOR A GURU AND THE POTENCY OF THE DIVINE NAME
Man, being a
rational being, should always strive to be above animality, so that divinity in
him might be unfolded. Man, coming an contact with the external world, has
forgotten his own nature and his natural Home of Bliss.
The mind is
always restless with a thousand and one desires and runs after the mirage of
transient worldly objects for their fulfillment, in vain. The aimless desires
soil the mirror of the heart, and ignorance covers up the horizon of the soul
(like clouds gathering around the sun).
Ignorance, or
the idea that body is the self, is the root of our degradation. It is Vidya that
teaches us that human soul is entirely a separate entity and exists even when
the body is no more. She, the Divinity whom we worship as Durga, Lakshmi and
Saraswathi during Navarathri, making the soul free from the hold of the
•external world that strives to tinge it with its own colour and subjects it to
endless births and deaths, moulds the soul in a way that it may enter the Land
of Bliss as soon as it finally departs from the body.
Brahma Vidya had her full
play in the holy hermitages of ancient India, illumined with the heavenly
lustre of the divine sages, and held before man a newer world of Bliss that
sheds its reflections on the infinite external objects.
Those golden
days are things of the past now, and materialism alas! has enveloped our minds.
We are going weaker day by day and are missing blessedness in our search after
the seeming and elusive happiness in the external world.
Stable and
eternal happiness exists in Lord Shri Hari-Krishna— alone, who, for the fresher
realisations of His own nature, manifested Himself in Goloka, Sri Brindavana,
Mathura, Dwaraka and other such places and taught man that a human heart
blazing with endless desires cools only when he can touch Him and entirely
gives himself up to Him.
The various
incarnations of Lord Sri Krishna appeared on this earth in different ages for
different ends, but His highest mission was fulfilled only in His Rasa
Lila, which not only held before man
the unique stages of Divine Love, but made him able enough actually to taste
it. The Lord of Brindavan entered the secret celf of the human heart and out of
His very compassion found out the; way of man's deliverance. He established that 'Nama Sadhada"'
or constant utterance of the sacred name of Sri -Hari is the only religion
and the only powerful antidote for the deadly disease of worldliness. •
Man was asked
to take always the Holy Name of the Lord; (Nama Smaran), who is He
Himself. The tfama, full of His
spirit, would at once suggest the Namj (Sri Krishna) with
all His attendants, and a
ceaseless flow of divine sweetness would make him deeply absorbed in it. The external
world could ho longer influence him; rather he, as an instrument of the Lord, .would influence it and turn it into an
Abode of Peace.
The constant
utterance of the Holy Name meant for this age purifies the mirror of human soul
and the restless mind becomes quiet—
Bhakti reveals herself
and the mind becomes free from baser desires and all sufferings. We are then in a position to realise that
love is the summum bonum of life, without which life is a desert. Love, is the very life of the soul and
the vrey light that enlightens the subtle spiritual stages for
the full revelation of Sri Krishna.
The mind is
restless for its food, which the external world fails to give it. It finds its
own food in the holy Name of Sri Hari,.and it was Sri Gouranga and other
devotees who humbly went from door to door with the eternal food of the soul
and gave it even to the most wretched creatures unconditionally ^freely). We
are also aware of the great Bhodendra Swamigal, Sri Desi-kendra Swamigal, and
others of the South also who have praised Nama Sankirtcm and who have
given very great importance to Nama Sadhana
The "
Lord's Name " makes our heart free from pride and delusions and makes us
humbler than a blade of grass and enduring like the tree. Our passions are
divinized! (channelled towards God). We are no longer purushas and Prakritibhava
takes us to our natural place for the realisation of the unique joy
reigning in Sri Brindavan. The " Lord's Name " rouses in us an
intense desire for the attainment of " Vraja Bhava " and
makes us constantly remember that unparallelled Lila of Sri Krisna, and
at last converts us into the followers of those uncommon cowmaids of Sri
Brindavan.
The Lord of
Brindavan, the great Deliverer of sinners, was anxious for those whose hearts
did not melt with the utterance of the "Lord's Name " for
their serious crimes. So, 'Chaitanya Nityananda' Nama was meant for
them, which would take no account of any crime and would at once fill the heart
with " Krishna Prema."
" I have
been born to serve Thee, my Lord. " But I, charmed by Maya, am
driven away by the currents of the ocean of the world. Kind'y maks me like the
holy dust of Thy Feet and bless me that I may be Thy most obedient
servant."
Such a man
never wastes a moment and profitably uses his time in studying holy books like
Srimad Bhagavata, hearing and explaining the divine Lila, and taking the
sweet Name of the Lord. We have been long away from our own home, and it is
high time for us to follow the advice of the Lord of Brindavan, who came to the
earth to deliver us from the end'ess misery and take us to the place where
blessedness reigns for ever. He proved how futile was worldly happiness in
comparison with the blessedness which a man enjoyed by serving the Lord with
his body, mind and speech. "
Sri Nama Sadhana " will
gradually transport us into that state, and the mission of our life will be
fulfilled. So, f for the welfare of
ourselves, our country and the world at large, j we must make the best use of
the uncommon gift of the Lord and make 'Sri Nama' the part and parcel of our
life.
The SADGURU is
the great giver of " Sri Nama." So, we should first come under
his control and guidance. The Lord
still preaches His religion only through the medium of a Sadguru and, as
soon as we are desirous of having His company, He appears before us.
Fortunately for
us Sai devotees, the Seer—Sri Narasimha-swamiji, as the Sadguru—has found out
SRI S AIR AM, the Divine Diamond—Guru and God, both in one—to realise and
attain the benefits of human life.
It all depends
upon us, in all sincerity, to realise this truth by our wholehearted and
ceaseless sadhana.
JAI SAIRAM.
i By :—Radhakrhhna
Swamiji.
SRI SAI
SPIRITUAL CENTRE
BANGALORE
V. B. Nandwani,
Mahim:
Bombay 16-
Dear Sir,
Below, I give a recent experience of my son at Shirdi. you find it upto the mark, please publish it in Sai Leela.
On 7th of May
1973, I reached Shirdi with my son, aged 14 years. Expecting heavy rush due to
vacation, I had written in advance to the Sansthan asking for reservation of a
particular room for us. Although, the letter had not yet been passed on to the
accommodation Incharge, he offered me the same room, I wanted. He was also kind
enough to invite us both for lunch that day at about 2 P'M. However, for some
reasons, it was little after 3 P.M. that he came to call us for lunch at the
Bhojan Griha. By then, my son had gone to sleep hungry. I had earlier asked him
to go and eat something but he did not agree. Now, when we both asked him to
get up for meals, he refused to eat anything in anger. Knowing his nature and
habit of eating earlier, I left him and went for lunch with that Sansthan
Officer. My son got up at about 4 P.M. and said angrily " I would not go
to Samadhi Mandir. I will not bow before Baba. I do not want to stay here. I
will go back to Bombay even if I have to go alone. " I knew all this
outburst was due to hunger and anger and so kept quiet.
A little while
later, he got up and went out to eat something. Instead of eating in the hotel,
he brought four " Dosas " and asked me also to have one. To please
him I did. He could eat only two. The one left un-touched, he gave to a beggar.
We were in the
room on ground floor touching the road inside Sansthan compound and parallel to
Accommodation Office. Guru Padika Sthan. There is an L shaped passage between
the tv rows of rooms. The entrance is from longer leg of L. The shorter leg has the bath rooms and is
closed at the other end. Thus
anybody going in or coming out must be seen by us if the door o| our room is
open.
I After eating
the " Dosas " my son went to wash the plate the open tap fixed in the line of bath rooms. Suddenly he
rushed back to the room and said that someone looking just like Baba was standing
in the passage outside the bathrooms with a stick in his hand and that he got
frightened. He talked to me all this standing on the threshold of the room,
keeping the door open. I was sitting
in such a position that any body coming in or going out must be visible to me.
I got up immediately and went with him I to the bathrooms' side and found none
there. I feel it was Shri SAI HIMSELF
who gave him darshan. I did not see any one going out of the
passage. How could someone vanish like that, in thin air. None dressed like that was staying in the
other rooms.!
On questioning,
my son told me that Kafni was torn on one arm and lower ends of it were
frayed badly. He was pointing with the stick (satka) towards the Samadhi
Mandir.
Then,
afterwards at about 6 P.M. my son quietly accompanied me to Samadhi Mandir,
Dwarka Mai and Chawri and everywhere he bowed to Baba, as I did. During rest of
the seven days stay he was extremely happy and made many friends.
SHRI RAMAKRISHNA
Behold ! a man
with a golden glow,
But without any
Vanity and ego
For he's
centred in Allah and Ishwar,
Always full of
gharm and wonder,
Looking
beautiful and bright,
Who has come to
lead us aright
In the path of
the Almighty,
Making safe our
journey,
By avoiding
'Kama and Kanchan',
And the
frivolities and fun.
People offer
him money
But he would
not touch it, behold and see,
For Se says,
'Heart is one,
It shall have
divinity or fun !'
We salute our
guide and Guru,
With a golden
colour and hue !
—: Bakht N.
Moolchandani.
NECKLACE
OF THE GEMS OF DOUBT
By
: Moropant
[In the
September 1973 issue of this magazine, we had published the English translation
of some of the poems of Moropant. This
is the second part of the Necklace of the Gems of Doubtj ( called Samshaya-Ratna-Mala
in the original) so ably rendered! in English by the veteran scholar Shri. V.
K. Chhatre —Editor J|
Or your deputy-Name, beseached
Is squandering nectar1 apace ?
Does'nt consult, fear or obey you;
Rivalry between you spoils my case. 26
Or is kali fafe) allowed to rule this
world
Unrestricted as he may desire ?
But, who merciful, will wilfully pour
Ghee in the blazing forest-fire ? 27
Or do you say " I am the Lord
Supreme,
Anything I can do or undo "
But your darling Mercy won't allow
Neglect of the distressed by you. 28
Or have you lost yourself in gambling
Causing such a duty-failure ?
But you can't avoid saving a devotee !
That is your nature, sure. 29
Or devotees filled Vaikuntha full;
Spare space-not an inch;
Then build others ! Say not " Enough
"
Rice is picked up even by the rich. 30
Or forgetting since long, my friend,
dear,
Reservedly and ashamed profoundly
May be coming with stealthy steps
Surreptitiously and silently ? 31
Or release from embrace of Laxmi first;
Then mine; the case may be —
Not hen-pecked but you" re
well-known;
Her appeasement easy to Thee ! 32
Or your name is like Parees
Alas ! I'm a dish of earth !
Can a friend, though kind, make ever
happy
A luckless one from birth ? 33
Or a vow you took, when I sinned first
" No favour; he must moan " ?
Enough of it; remember, Sir,
Your weapon-vow — well-known ! 34
Or while donating salvation to mendicants
Stock to exhaustion ran ?
Then donate only devotion to me
Nector is fit for Gods-not man. 35
Or say you, " A man of pure birth
Shall in due course see his Sir "?
But fool me not, saying like this,
Did not Ajamil err ? 36
Or am I, though
of poetical genius
A sinner-fit to
be disdained ?
Then Lord ! Did
your preceptor Shiva err
In accepting
the moon, though stained ? 37
Or, " Liberation to a sinner
"-you thought—
" like milk to a snake would be
" ?
Then give it to demons like Agha &
Baka,
Give only devotion to me. 38
Or Mercy is dear and its absence not
dear—"
The former is now in power ?
Am I an assignment of the latter, Sir ?
Then I am doomed for ever ! 39
Or my earnest prayer to see you incarnate
Is causing fear in you, Sire !
Then worry not for my next request;
Please give whatever one may desire. 40
Or your supremacy over the world
By some-one else has been won
But such a revolution is unheard of
before;
O Lord ! You're ever the Supreme One ! 41
Or are you afraid to meet me direct;
Being separated long long ago ? ,
Then follow for this distressed brother
The path by which the saints go. ' 42
Or as Bhishma won't see Shikhandi •'
A woman, into man transferred;
You don't wish to see me—a first sinner— :
' "
A dot on your fame, my Lord ? " 43
Or, " Wailing won't move
me-duty-engaged "
You angrily say ? Please don't !
For how did Arjuna rescue the brahmin's
cow 44
Violating a negative precept of 'don't' ?
Or do you fear a crowd very big
When homeward you take me ?
Please wrap me in your golden garment
And nobody their shall see. 45
Or is your vow like Laksha-Bhojan
fulfilled
And merit you wish no more ?
Then does not a donor say " Come, be
satisfied "
To a hungry man at the door ? 46
Or am I the only sinner left behind
And as seed carefully preserved ?
But how can sin remain in me
Who repeats your name unreserved ?