SHRI SAI LEELA

JANUARY   1975 CONTENTS

1.         Editorial Mahavira

2.         The Science of Religion                               Swami Chinmayanand

3.         Proposed Gathering at Shirdi                     Shri S. N. Huddar

4.         Yogiraj Vasudevananda Saraswati            Shri S.N.Hudda

5.         Sati Godavari Mataji                         Dr.S.N.Tipnis

6.         Saint Dasopant                                             Dr.S.D.Parchure

7.         Shri Sai Baba Mahasamadhi Day  Message

H. H. Swami Kesavaihji

8.         Supplication                                                   by Shri M.M.Amingad

 

Picture on the Cover Page

Once a lady, who was suffering continuously from head-ache for six years, came  to   Shri   Sai   Baba   for   his   darshan.    Baba ••ew   her   malady   by   his inner knowledge and cured the lady's by mere touch.

SHRI SAI LEELA

( Official Organ   of Shirdi Sansthan )

VOLUME 53              JANUARY  1975                   No. 10

The Power of Meditation

Sit in silence and medidate upon the Lord's Love. In that meditation will be gathered a great power of action, of service to man and bird and beast. For meditation awakens aspiration, and every aspiration is a force. To medidate on Krishna or Christ is to grow in the knowledge that to love Him is not merely to sit at His Lotus-feet but, also, to wander and be wounded in the service of those who are poor, forborn and lost in this world of agony and sin.

Editor :

Shri K. S. PATHAK Receiver, Shirdi Sansthan of Shri Sai Baba

Executive Editors;

•    Dr. S. D. Parchure M. A., Ph. D. Shri Sadanand Chendwankar B. Sc., S. T. C. R. B. Pravin.

Annual Subscription Rs. 6.00 Single Copy Rs. 0.60

Office :

Sai Niketan, 804-B, Dr.  Ambedkar Road, Dadar PIN 400014.

EDITORIAL

Mahavira

On the 13th of November, 1974, the celebrations which are to last for one year, were started in several cities in India to commemorate the 2500th anniversary of the Nirvana of Lord Mahavira, who was the 24th "Tirthankara" of Jainism. Though like Buddhism, Jainism also originated in this land, still at present only a small number professes this religion. Only about two million people at present follow the Jain faith in India.

Due to our general apathy towards preservation of histori­cal records, the lives of most of our ancient personalities are in general  shrouded in  mistery.    It has   therefore   provided   lot   of opportunities to research scholars to carry on their research work, but   because of   want of  any   authentic  proof,   the  conclusions arrived at by one scholar are  refuted by another and sometimes the same scholar has to construe the facts in a different manner, when  some new  data is  found out.   In case  of Mahavira also, lot of research work has been carried out so far and efforts have been  made to arrive at nis  authentic   life and  teachings.   From the data available so far,  the scholars have now arrived at 599 (B. C.) as the year of birth of Mahavira  and 527 (B. C.) as the year of his Nirvana.    It is according to these dates that the 13th of November,   1974 is calculated  as the 2500th  day of  Nirvana of  Lord   Mahavira and  in  order to  spread  and   propagate his teachings in the public that the year-long  celebrations have been started from that date.

Among the  Jains there   are two  different   sects.    They   are known as Digambaras and the Shwetambaras.    Though the followers of. these two sects  have some minor  differences  about the the   rituals  to   be   observed   by  the  Jains,   still   they commonly believe in the general principles preached by their Tirthankaras in their lifetime and that is their common binding factor.

The jains believe that there are in all twenty four Tirthan­karas. Though there is a story relating to the birth, Moksha and other details of the life of every Tirthankara, the most important of them are believed to be the last two Viz. Parshwanath and Mahavira. According to Jainism, the Sadhu, Sadhvi, Shrawaka and Shravika are four Tirthas. All those who take refuge within these Tirthas get ultimate salvation. A tirthankara is therefore one who is the founder of these orders that collectively constitute the Sangha

Some people attribute the starting of the Jainism to Mahavira; but this opinion is refuted by a good many people. The research scholars have now concluded that the Jain religion was already started by Parshawanath, the 23rd Tirthankar and that Mahavira was only a reformer of the same. This latter opinion is now-a-days accepted by the majority. Whatever may be the facts, we have to believe in the conclusions of the scholars in the absence of authentic records contrary to these conclusions.

The main principle preached by Mahavira was that of "Ahimsa". The word "Vira" is attributed to a warrior or hero who shows great valour in war. It is really paradoxical to call an advocate of "Ahimsa" as a great hero (Mahavira), but the Jains have got an explanation for that. They tell that Mahavira took great pains and observed great restraint in order to win the control over his passions. He practised great austerities for curbing his passions and ultimately got mastery over them. This penance of Mahavira is of greater importance from the point of Jainism than even a thousand victories in War. The Jains, therefore, feel that for this victory, Mahavira really deserves the title, given to him.

Before the advent of Jainism, the Brahmanical domination on the Hindu religion was supreme. The rituals, especially those followed in sacrifices, were very rigid. The caste system had placed the Brahmins at the top of the Society. They had become dictators. They were ruling over all other communities. The lower castes were all down-trodden. In the sacrifices, animals were killed and all the lower castes had only to toil and moil. On such a social back-ground, it was no wonder if the pendulum took a swing in the opposite direction. In the face of the slaughter, which was being done under the name of the religion, it was quite natural that somebody would be crazy about it and try to preach "Ahimsa" This task was achieved by Lord Mahavira and his theory immediately appealed to a number of people around him. This, however, did not stop there. Even after Mahavira, Gautam Buddha further preached "Ahimsa" and gathered together innumerable followers who ware known as Buddhists.

The "Ahimsa" preached by Mahavira was not only of the action. He preached that we should observe it in our speech, in our mind and in our actions. Talking harsh words, abusing people, quarrelling at the top of one's voice; all these things lead to "himsa" done by speech. The person speaking these words is not quite aware that he is doing mental torture to the opposite person. He hardly realizes that his words are hurting the mind of the person to whom he is speaking; but after meditation and constant thinking, Mahavira came to this conclusion and he preached his principle of Ahimsa from the bottom of his mind and continued to do it upto the end of his life.

Next we come to the Ahimsa to be observed in the mind. There is nothing new about this principle. All the religions in the world have advised their followers not only not to wish bad his fellow-beings; but on the other hand, they have advised "e to wish well about everyone else. By wishing ill of others, you cannot say that some calamity will befall them. Because in the first instance, you cannot have that much will power that your mere wish will come true and if you reach the stage of acquiring will power to that extent, then you will go beyond the limit of ordinary person of wishing ill about others. The ordinary people, who wish ill of others, do not achieve anything; but by doing this they stoop to a low mental level. Thus the Ahimsa of mind is also a very sound principle, which can be easily accepted by all.

The effects of "himsa" of action are quite glaring. The effects of such action are seen by you at once. The atrocities created by violence are seen within a short time and their effects are lasting for a long time. So, no special preaching would be necessary to condemn himsa of action. The principle of Ahimsa of action would, therefore, be welcomed by all and every body would be ready to put it into practice.

Mahatma Gandhi preached this principle in recent years and made it the sheet-anchor of the civil disobedience movement promulgated by him. During his time, therefore, there were lot of arguments on behalf of "ahimsa" and against it. A section of people argued that the preaching of ahimsa by the Jains and Buddhists killed the war spirit in the people and made them idle. Because of this preaching, the Nation became weak and the enemies of the country took advantage of this particular situation and invaded the country and defeated it. They, therefore, argued that only as a policy against the British rulers, the non-violence might have been a good strategy, but it cannot be the policy of a nation. Their arguments were that Germany could be vanqui­shed only with the strength of superior arms. Japan could be forced to kneel before an atom bomb, Pakistan and China had to be faced only with a strong armed force, the movements and agitations in the country are required to be put down with the help of police and sometimes even with military help. Of course, these are the points of discussion and decision for the politicians and leaders of the Nation. The principle of Ahimsa as preached by Mahavira is quite appealing and discretion might be required to make use of it in the political field.

Mahavira preached austerity for bringing control over the passions The importance of fasting has in this connection been widely recognised by the Jains and apart from the religious importance of fasting, it has been recommended on medical grounds also. Complete control over your passions is absolutely necessary for all and hence the austerity preached and practised by Mahavira would be welcomed by all.

As a part of the preaching of the principle of Ahimsa, Mahavira advocated sympathetic and kindly attitude towards all living beings, howsoever small or insignificant they may be. As per the belief of all prophets all creation is done by God and naturally therefore all his creation must be dear to him. Showing disrespect or giving bad treatment to any living being was therefore equivalent to showing disrespect for the God or the creator Himself. The teaching of Mahavira in this respect was also appropriate. If you go on showing sympathy towards all living beings, they also reciprocate you in the same manner.

Shri Sai Baba was a saint and an incarnation of God. He had respect not only for all the contemporary saints but for all the old saints and their teachings. We as Sai Devotees should, therefore, pay our homage to all old saints. Keeping this view in mind, the life and teachings of Lord Mahavira and the principles of Jainism were published at length in the issues of this magazine for the months of August, September and October, 1974 and it is hoped that our readers have found all those articles interesting.

Though Mahavira preached his religious teachings 2500 years ago, still they have not become stale or useless today.    They are required to be remembered and practised even today as rightly pointed out by our President Shri Fakruddin Ali Ahmed in his speech, at Delhi on 13-11-74 while releasing the special commemo­rative stamp to mark the commencement of the "Nirvana Mahotsava year" of the Jain guru, as follows :

"Lord Mahavira had preached non-violence, international brotherhood, mutual tolerance and self-sacrifice 2500 years ago, but all these teachings of the Jain guru might be having even greater relevance in the context of the problems today"

"We must adhere to his teachings to solve difficult problems, being faced by our country today."

KEY TO HAPPINESS

To be happy, you must (1) awake, (2) aspire  and (3) achieve.

Awake:- Happiness is not bhoga, sense-enjoyment. Who, wandering in pursuit of pleasures, was ever happy? This night-wandering, this sleep of the senses, must go. Hence the ancient teaching:- "Uttishtha! Jagrata!" "Stand up! Awake!"

Aspire:- Many are unhappy, for they have clipped their wings. Ambition, power, ease and enjoyment hold men down. Happiness is in the realm which transcends enjoyment. Aspire! And, believe me, every aspiration becomes an achievement some day.

Achieve:- Happiness is not a passive experience. And happiness is not merely a quest. Happiness is a conquest. And none may achieve it without meeting the challenge of sorrow and suffering. They discipline, they purify, they strengthen us. They teach us sympathy and love. And without love none may ke truly happy.

THE SCIENCE OF RELIGION

By : Swami Chinmayanand

Pleading For a Life of Service

When the young man-of-action was told that he must "fulfil his duties at least for the guidance of the world" (Lokasangrahamevapi sampashyan kartumarhasi) , he might be tempted to wonder how his personal actions will affect the world of man.

Krishna explains, (111-21) "Whatever a great man does, that is imitated by all others. What he demonstrates by his actions, that alone people follow. " We, as a generation today, do not realise how our licentious actions are leaving behind a trail for the coming generations to follow. The majority of people only imitate. They have not the originality to plan and act independently. "Whatever great men do, that is followed by others (yadyadacharati shreshthah, tattadevetaro janah).

And everyone is "great" (shreshthah) to someone at least. Thus, even an uneducated beggar is Shreshtha to his children. The more educated we are, the more people look up to us. There is .an increase in load of responsibility upon the "leaders" to live a chaste, pure, and ideal life — else, others will blindly follow them, and the entire community will be shattered with internal disintegration and moral dissipation. History text-books scream the truth of this law-of-life in the stories of the mighty men of excesses and their times.

In short, moral beauty, cultural glory, national integrity, creative productivity, disciplined progress and such other virtues must always come from the top to the base of the social ladder.

Revolution comes from the bottom to the top; evolution proceeds from the top and seeps down to the lowest level.

"Whatever the great one ( shreshthapurushah ) demonstrates in his life (sa yat pramanam kurute), that alone the world follows" ( lokastadanuvartate ), — meaning, not what the leaders say, but what they do alone is demonstrative enough for the masses to follow.

Krishna   telling  about himself says that even though he has nothing to gain in the world, yet he keeps on tirelessly   working, "Else   people   following   my  way of life will learn to idle away their days and destroy themselves with   mental   dissipations."   If Krishna   is considered as the pure self, he must continuously, by his    presence,   illumine   all   physical,    mental   and    intellectual experiences......... else   "I   will  be   the   cause   for   confusions"

(sankarasya cha karta syam), in individuals, and "of destruction of these people" in the community. Krishna says, (111-25) "Just as the unwise, act with attachment, O Bharata, so should the wise, wanting to guide the world, act without attachment." Let the wise one, without selfish desires and vanity act in the same tempo of sincerity, self-application and intense zeal in the service of the world. Voluntary work in service-programmes must be undertaken and worked out with as much careful efficiency and deligent application as we work for any wordly profits.

Here an enthusiast may immediately be tempted to declare that all selfish actions should end. Krishna insists that such confusions should not be created in the mind of the immature who are now acting vigorously under the compulsion of their ego and desires. He says, (111-26) "One should not unsettle the understanding of the ignorant, who are attached to action. The wise must himself steadily act, and should engage the ignorant in all work."

The majority, work enthusiastically under the impulse of their ego-sense, for the fulfilment of their desires. The dynamism of activity is a sacred force, and so we should not halt them in their work and confuse their minds. Once they stop their efforts they will sink into sad inertia —— into Tarn as The avise-man should join them and working with them, slowly by example, make them work selflessly for the service of the community. The youth of a nation should exemplify themselves, in the purity of their actions and in the vigour of their efforts; others watching them will come to imitate them slowly —— without losing the tempo of their daily efforts.

Krishna declares the difference in the actions of the wise and the unwise (111-27) "All actions are performed by the modes of the mind (Prakriti). The fool whose mind is deluded by egoism, thinks, 'I am the doer'".

Actions are expressions of Vasanas, and the quality of Vasanas determine the quality of performance at the body level, But the ignorant one, identifying with thoughts and body (ahankaravimoodhatma), considers that "I am the doer" (Kartaham iti manyate). Hence he is ever tied down to his work —— with no freedom to act well and enjoy fully.

(111-28) "One who has the true insight into the modes of the mind and the actions precipitated by them, understanding that Gunas as "sense-organs" move among Gunas as "objects" —— he no longer gets attached to them" — this, declares the Lord, is all the difference. A child may play with a balloon —— its father also may play. When the balloon bursts, the child cries, the father roars with laughter; the child plays in 'ignorance* while the father plays with the 'knowledge' of the perishable nature of the balloon; he was expecting this to happen at any moment.

Similarly, the wise man knows full well that the Gunas as 'sense-organs' play among the Gunas as 'sense-objects'. The Vasanas in us determine both our equipments of enjoyment, and the objects of enjoyment. So he who realises this truth is never caught in the infatuation of the world-game ( na sajjate ).

The Lord emphasises, (111-29) "Those who are completely deluded by the modes of their mind (Gunas) remain attached to those Gunas and their actions; the man of perfect knowledge should not unsettle the people of dull-wit and imperfect knowledge." This was already said by Krishna earlier and he now repeats it for emphasis.

As a recapitulation we may enumerate the main points of the arguments :

1)         At least for the guidance of the world every educated and cultured man must dynamically act in the fields of selfless service.

2)         The Lord has no duty to perform yet He does work to keep the world in order.

3)         A wise-man should in no way discourage others from the performance of the duties by renouncing actions himself, or by calling men to do so. On the other hand the wise-man should perform all duties himself and encourage and inspire all others in the community to do so.

4)         A man-of-wisdom should never unsettle man attached to vigorous activity by a sudden renunciation of all their duties.

( Courtesy :- Geeta Office, Powai)

SHRI SAI LEELA

(Gathering    of   the    contributors,    subscribers,    readers and well-wishers of Shri Sai Leela to be held at Shirdi.)

It   is   proposed   to   hold at Shirdi on the 18th and 19th of January 1975, a gathering of the persons contributing their articles to Shri Sai Leela Magazine and also of the subscribers, readers and well-wishers of the Magazine, where all the aforesaid persons, closely connected with Shri Sai Leela, will get an opportunity of each others' introduction. The gathering may also be helpful in chalking out the steps to be taken for future expansion and development of Shri Sai Leela.

In addition to the usual religious programmes such as Darshan, Abhishek, Bhajan etc. self introduction, discussions on topics such as "What additions are necessary to Sai Leela" "What should not be published therein?". "How will Shri Sai Leela be still more popular?" and such other programmes will be arranged at the time of the gathering.

As the arrangements regarding lodging, boarding etc. of the persons contributing their articles to the magazine are going to be made by the Shirdi Sansthan of Shri Sai Baba, those interested in attending the gathering should contact immediately, the Court Receiver, Shri Sai Baba Sansthan at Shirdi for reservation of their accommodation.

If sufficient number of persons will come forward, efforts would also be made to arrange for a special S. T. Bus from Bombay to Shirdi and back. Hence all concerned are requested to contact the authorities concerned and take advantage of this singular opportunity.

Secretaries -

1. Dr. S. D. Parchure

2. Shri Sadanand Chendwankar Executive Editors Shri Sai Leela

Convener K, S. Pathak Receiver Shri Sai Baba Sansthan of Shirdi Dist.:- Ahmednagar

YOGIRAJ  VASUDEVANANDA  SARASWATI

(A Biography)

( continued from December 1974 issue)

By:- Shri S. N. Huddar

Chaturmas-21-Shak 1832 (1910 A. D.)

Havnur

On Ashadh Purnima Swamiji observed Vyas Puja ceremoni­ously. This created regard for him in the minds of the people and they began to invite him for alms. He did not go to Vaishnavas for alms.

Shri Vamanrao Gulavani wished to see Swami Maharaj after leaving Bombay and completing 7 Gurucharitra Parayan at Ganagapur. He started on foot in search of Swamiji and after 2 months reached Havnur. He was very much delighted to see Swami Maharaj, who warned him not to inform anyone about his chaturmas at Havnur.

Vamanrao Gulavani served Swami Maharaj devotedly. He studied Yoga and some Sanskrit scripts under Swamiji's guidance. As anniversary day of his father approached, Swamiji asked him to go home. He felt very sorry to leave Swamiji. While departing he asked, "When shall I see thy holy self again?" Swamiji said, "keep this figure of mine in your heart. "Swami Maharaj's name and fame had spread far away, even in Karnatak.

Dumb Boy  says a shloka

Gopal Rajadhyaksh of Brahmavarta came here and observed Bhajan week and on the last day he collected cereals for feeding. With the co-operation of the citizens, cooking was done and about 500 persons were fed. When rows of persons sat for .dinner Swamiji asked every one to say a Shloka. One,dumb,,boy 'was also dining. Swamiji asked him also to say a sholka the wonder of all, he too said a shloka.

Sheshgiri, a Vaishnava Brahmin came to Swamiji with his sister who after marriage had sciatic trouble in leg due to which she could not walk and could not even see with her eyes for the last 3 to 4 years Swamiji sprinkled water from his bowl on her body and asked her to apply it to her leg and eyes After doing that the spirit in her shouted, " I am going, I am going". Swamiji assured the spirit of his salvation. The woman could then walk with her leg .and see with her eyes very WelI. ; 0

Havnur is 22 miles from Haveri Railway, station,,'The Station Master there was a Maharashtra Brahmin. He guided the persons who came to Swami Maharaj. But he could not get leave to come to Swamiji to pay his respects.

However before Swamiji's departure he came,to see,Swami Maharaj who said to him, "If you were given leave who would have looked after the visitors coming here? You have done good service to God." Swamiji gave him a silk cloth, Rs 10 and a cocoanut as prasad.

After chaturmas on Bhadrapad Purnima, Swamiji did Simolianghan, read llth chapter of Geeta and gave prasad to all present. Next day he started from there. This year Guru (Jupitor) was in Tul (LIBRA), therefore Ganga had merged in Tungabhadra}. Swamiji bathed in the river and arranged to give "halad", "Kumkum" and "Khan" to married women, ( whose husband^ were living) cloth to Shastris and sweets to the children.

Shringeri

Passing   by   Tungabhadra   - Vardha sangajn, he came to Agathi, then to Kupeloor near Rambenur. He observed" Navratra here. Via Sinoga he came to Shringeri. Shri Shankaracharya was not there. So he bowed to the Acharya Peetha and offered prayer. He then went to Harihar and returned to Shringeri. Swamiji stayed in Narsinhawan on the other bank of Tungabhadra and he would go for alms to Vaikunthapuri It was one mile off. Passing through forests he reached Banvasi in Kartika

Banvasi & Gokarna

He observed Datta jayanti at this place. He wrote 'Shat Panchashika' stotra on philosophy and gave it to a learned disciple there. Madhukeshwar linga is about 8 feet high. Thence via Shirsi, Swamiji came to Siddheshwar. Balwantrao Bhagwat and Deovrat Gajanan Sharma had come there from Gokarna and stayed in Ahilyabai chaatra. Swamiji gave here a pravachan (Sermon) on Rikmantra in the morning and explained Vasudeo Manan in the evening. Swamiji stayed here for 12 days and had the Sankranti bath. This time people distributed one and a half maund of Tilgul.

Galgati - Place of Vaishnavas

Swamiji did Kshour on Kotitirth on Poush Purnima and came to Galgati Via Gurlhosur. He stayed here for two months. A woman said that if her son was cured she would give Rs. 1100/- as Dakshina to Swamiji and placed the amount before him but he asked her to take it back. She refused to take the amount back. Swamiji therefore asked a priest to take it and utilize it for Kirtan, Puran, Bhandara etc Galgati had been a place of Galava Muni. Vaisbnava Brahmins here dispised the Shaivas. They did not give even pots for cooking for Bhandara. So the pots were brought from other places.

But when Vaishnavas fell sick they came to Swami Maharaj and prayed for relief. Swamiji angrily said, "you call yourselves Brahmins and do not give pots for feeding Brahmins." When they begged pardon, Swamiji told them Shiva-mantra and said, "If you recite this, you will get relief from fever." They recited the Mantra 1200 times and they were free from fever.

When Swamiji started, the Vaishnavas requested him to stay for some days more. Swamiji did not agree. Still they followed him. Hence Swamiji drew a line and said, "If you cross this line, you will be issueless."

At Galgati 12 Swahakars ( 3 of sanhita, 7 of Pawaman and 2 of Rudra) were performed. Thousands had come for the function and the learned Brahmins were given Dakshina liberally.

Gandabua performed Laghu Rudra Swahakar for the completion of Shivratri Vrat of his mother. Thus he was free from his mother's debts. Swamiji then went to Jainapur and stayed in Datta mandir. He composed here a stotra of Shri Datta which ran thus—

From here he travelled by the bank of Krishna and reached Malaprabha Krishna Sangam on Chaitra Amavasya. He observed here the anniversary of Shri Narayan Swami and went to Chhaya Bhagwati the place of Vishwamitra's penance. It is in the hills where there Is not a single tree. Pilgrims come here on Akshayya Tritiya. Gayatri, Paduka and Chhaya Bhagwati are worshipped.

Thence Swami Maharaj and Gandabua came to Kopargaon. They stayed here in Narsiha mandir. Swamiji had fever. After two days even with fever on they proceeded further. Jn a village near Kadlor on krishna Bhima sangam, Gandabua inquired for butter milk for Swamiji at the house of a Brahmin named Joshi, but he abused swamiji. At Kadlor also he could not get butter milk. Then they started and anyhow reached Kuru  Gaddi,   the   Nirvan   place   of shripad   Shrivallabha   (Shri Datta's incarnation) on Vaishakha Vad 6.

Chaturmas-22-  Shak 1833 (1911 A. D.) Kuru  Gaddi

This is an island like village surrounded by the Krishna river. It is about 20 miles from Raichur Railway station. There being rocks in the river a ferry of gourds is used instead of a boat. Shripad Shri Vallabha had asked Swamiji to come here for Chaturmas, so that many persons would also come here.

Senior priest Bhimanna of this place was also told in dream to make good arrangements for this great sanyasi Bhakta i. e. Swami Maharaj.

This place is also known as Kuravpur. Shripad Shri Vallabha after his mission was over, disappeared in this river on Ashwin Vadya 12 Gurudwadashi in about the 13th century. Telgu and Kannad languages are spoken here. The town of Kuravpur is one mile long and half a mile broad. At one end of it there is the Datta Mandir and at the other is the town. In between there are fields. On a stone on the side of the river, the foot prints of Shripad Shri Vallabha Swami are seen. At one place all parts of a body in a bowing position are also visible.

In the town there were only two Brahmin houses, one of Shri Kulkarni and the other of the priest, who had three brothers all unmarried. Swami Maharaj arranged for the marriage of the youngest brother Shri Vallabharam. Swami Maharaj bowed to the Paduka of Shripad Swami and stayed there.

The priests lived like Shudra and so Swami Maharaj did not like to live there. Shripad Shri Vallabha appeared in the form of a Brahmachari and said to Swamiji "This is a place given by a Rajak (washerman) Bhakta. Naivedya and Nandadeep are provided for from the income. You should therefore have no objection to receive alms. Don't look to the way of living oi| the Priests Purity of mind and money is there. You should not give foot teerth to anyone and also do not give mantra to the incapable. All should observe purity as at Ganagapur and Vadi.'

There was no rain in this part till the arrival of Swamj Maharaj. He therefore asked to recite 'Rishya Shringa mantra and after doing this there was good rain. Knowing this maaj persons began to come to see Swamiji. No provisions ar«j available here. Everything is to be brought from Raichur.

Merchants and officers of Raichur gave co-operation. Gandabua arranged for cooking at one place for the visitors. Tuljaram Patange, a merchant supplied all the material till Diwali. Though this was an isolated place, people got delicious articles of food here daily.

Scorpion Bite for omitting Stotra

One day Swamiji gave Laxmanrao Naik a yantra and did not say a stotra of daily rituals. He was therefore stung by a scorpion at the time of alms. Swamiji said, "See what punish­ment I am given for omitting one stotra of my routine. You forget so many things, then what punishment should be given to you."

Krishnamai Given Pulses

On Ashadh Shuddhall, Krishnamai told Swamiji in dream that she should be given at least pulses. Swamiji had observed Dathahar on the Malprabha and hence this request. Swamiji did Vyas Puja on Purnima and offered Naivedya of wet gram pulses and distributed them amongst the Shudra women.

A serpent lived in a cave here. Swamiji asked him to go elsewhere. Accordingly the serpent went away and lived on a tree but daily came to see Swami Maharaj hut did not affect anybody.

The cave was then cleaned and Swami Maharaj sat in it for meditation.

Gandabua poured water on the murti. He being a Gujrati he could not do so at Vadi, so Shri Datta asked Swamiji to stop Gandabua to do this. Swami Maharaj composed here a stotra which began as follows :-

Wamanrao of Harda ( M. P. ) an old Brahmin, came to Swamiji and requested him to come to Uti in Marathawada and get Swahakar performed by him A branch of Tamrind fell on the Brahmin's body and he became senseless. Swamiji sprinkled teerth on him and he came to senses. Swamiji then went to Uti and got the Rudra Swahakar done at his hands.

Mamledar of Kurugaddi came with his wife and children to see Swami Maharaj. As he had hair on his head, Swamiji turned his face. Mamledar's wife and children dined but Mamledar could not have dinner. Next day the Mamledar got his head shaved and then he could worship God and Swamiji. The Mamledar then fed many persons. Swami Maharaj also fixed the ferry rates for carrying persons and load to the island.

Swamiji's head was once touched by a crow beak thrice when Swamiji was here. This is the sign showing that Swamiji's life span would be 6 months only. To wipe off the evil effect, Shri Datta asked him to bathe in the Vainganga river.

On completion of chaturmas, Swamiji did Kshour, crossed the river and read the llth chapter of Geeta and returned.

Laxmanrao Vaidya got sons but they did not survive. Being advised, he came here with his mother and wife to Swami Maharaj. The mother narrated the reason of their coming. Swamiji said, "you have stopped the family routine of the Nagpooja, In the shravan month you worship the varul (place of residence of the Nag) and on the last day give dan of gold "nag." Worship the Varul on 5 Panchmis." They did as advised and on the last day a Nag appeared. They were frightened; but a Bhil came forward and said, "Do not fear Give milk to the Nag." After taking milk, the Bhil and the Nag disappeared. Then Laxmanrao had a son who lived long.

Swami Maharaj stayed here till Guru Dwadashi (Ashvin Vadl2) the Niryan day of Shripad Shri Vallabha Swami. Then he started by the bank of the Krishna river and came to Parali Vaijnath but as directed by Shri Datta he travelled by the bank of Godavari and reached Tuljapur. He prayed Tulja Bhavani. He bathed at the Godavary sangam and stayed there for 3 days and then he came back to Parli Vaijnath. He took darshan of Vaijnath, one of the 12 jyotirlingas and stayed there for 5 days. Here Nanasaeb Deshpande performed Maharudra Swahakar, for which thousands of persons had come Then in the Poush month swami Maharaj came to Rajur, which is on the bank of the Godavary.

Swahakar at Rajur

Sitarambua asked Swami Maharaj to allow him to perform Sanhita Swahakar. Swamiji asked, "Have you got sufficient amount?" Sitarambua said "no". Still Swamiji gave the permi­ssion. A large number of persons gathered here. Great personalities as the Shankaracharya of Hampi Virupakh, Bhatji Bapu of Hyderabad, Daji Maharaj of Takali had come to Rajur. This time Nanasaheb Deshande of Parli took great pains in management. Muslim Talukdar also closed his office for 4 days and strived for the success of the sacrifice Swamiji distributed 'Vedapad-stuti' amongst the officers and other persons. The programme lasted for 8 days. About one lakh persons had visited the sacrifice and thousands were fed daily.

Swami Maharaj sat in the mandap of Swahakar for 3 hours and heaps of money were offered to him. Damodar Swami of Vazur had also come and requested Swami Maharaj to come to Vazur. On the night of completion of the Swahakar Swamiji had been to the Swami of Vazur.

From Rajur Swami Maharaj went to Aundha Nagnath via Pimpri. From here he went to Uti where too Rudra Swahakar was performed by Wamanrao, whom his family members called mad. But seeing his devotion Swami Maharaj gave him Rs. 2000/-from God's money. At this time 20 Swahakars, 2 chaturmas Yog of Agnihotri and installation of Shri Datta Paduka were carried out At every place people showed great regard for Swami Maharaj. He entered every town in procession and departed also in procession with musical instruments.

Choudhari's daughter regains life

After going to Jintoor, Pathri, Hingoli Swamiji came to Gondi on the Godavary. Here Ambadas Kayar performed Maharudra Swahakar under the guidance of Swami Maharaj. Shamrao Choudhari was the cashier. On the last day his 2 years' daughter died all of a sudden. So he could not come to the place of sacrifice. When Swamij knew this, he came to Choudhari's house and sprinkled water from his bowl on the body of the daughter. Immediately she started respiration and came to senses.

Shamrao Choudhari requested Swami Maharaj to teach Aran to his priests Appa and Anna Deo. Swamiji agreed and took them to the forest near Gopegaon. He gave them training for 14 days and then the land of training was burnt, else pregnant women, cows or she buffaloes coming there would have abortions. The leaves of the Neem tree there became sweet. It is since known as Datta Neemb.

Swamiji thence came to Manjinath, the heart of Godavary. He then went to Ukadgaon and observed Dashahar. He took darshan of Panchaleshwar near Rakshasbhuvan Then he came to Paithan and had alms at Nathmandir. Swamiji proceeded to Daulatabad and had darshan of Janardan Swamiji's Samadhi and the Ghrishneshwar of Verul. Thence via Kannad he came near Chalisgaon.

Swamiji Disappeared from the Closed Mandir

Swami Maharaj said to Gandabua, "Go to Bharwash and think over Atma and Anatma and have peace of mind. If you leave me, others also will leave me and I shall be free from botheration." Gandabua therefore went away. Swamiji then bathed in the Tapi at Khedighat. Thence he started for Chikhalda. On the way he stayed at Bilvamriteshwar of Dharampuri on the Narmada river. It was Ashadh Shuddha 12. He was talking to the people till 11 P. M. in the night. The people departed at that hour closing the gates of the mandir from outside. When the people came to the mandir in the next morning and opend the gates of the mandir, they could not see Swamiji, who had reached Chikhalda 50 miles away. All were astonished to see this.

CHATURMAS-23-SHAK 1834 (1912 A. D. ) Chikhalda

After Vyaspuja, Chaturmas was started. Here there was cholera. Hence people were forbidden to come here. So Swami Maharaj could have some rest Dhondopant Koparkar of Siddhapuri wished to come to see Swamiji. He therefore asked permission by a letter. Swamiji replied "The journey is very troublesome you need not come." Still he started along with his family Sakharamshastri Tilloo joined him at Indore. Due to cholera, they were not allowed to enter the town. Dhondopant and Sakharamshastri alone came to Swami Maharaj, who said angrily, "Did you not receive my letter?" Dhondopant said that he did receive the letter; but still he was very eager to see Swamiji, and begged pardon. Swamiji said, "you have seen me, now return to your place."

Sakharamshastri bowed to Swami Maharaj and said, "we are travelling for 4 days. Today is pradosh Where shall we have our meals?" Swamiji said, "Then go after meals", Mahamari (Cholera) came and said to Swamiji, "I want prey" Swamiji said, "you have to go away from here. For this Saptashati path and Havan (sacrifice) will be made." After doing this cholera did not affect anyone.

Easy means of Bhakti

A person asked an easy means of Bhakti. Swamiji said, "If you read Dnyaneshwari, Bhagwat, Bhakti Vijay, your mind becomes pure and then the feeling of devotion will spring up. If the heart is not pure, there is no use of study of philosophy. Real knowledge is gained only after removing impurity of the heart.

At the end of Cnaturmas, Cholera had subsided and the water of Narmada had also reduced. Many persons began to come to see Swami Maharaj and much money was also received. This was known as God's cash. From this money, provision was made for the thread and wedding ceremonies, completion of Vratas and Sacrifices. Thakorsaheb of Badwahi looked after the feeding management.

After 6-7 months, swamiji started by the bank of Narmada. Agnihotribua of Jintoor met him. Swamiji said to him, "If you wish to do Gayatri Purashcharan do it soon; but while feeding use the ghee liberally " Bua asked, "without money, how can this he done?" Swamiji said, "Don't care for money, you will get money in proper time and even if loan is taken for God's work, there is no harm. The liability will be with the God." Agnihotribua said, "I am doing the service of Agni (Fire) with your blessing The Purashcharan will also be done; but I wish your goodself should come for the function." Swamiji agreed to come and also asked the Bua to invite Daji Shastri of Takali.

Agnihotribua returned to Jintoor. Thereafter he went to Takali and told Daji Shastri about the conversation with Swami Maharaj. Daji Shastri was passing blood in the motion. He said, "If Swamiji gives me relief. I would come." Agnihotribua started Gayatri Purashcharan and after its completion, commenced 'Havan'. Daji Shastry's health was much imporved, still he avoided to go to Jintoor.

One day when he was doing Sandhya, he had a stroke on his hand and he was asked "Though you are cured, why did you not go to Jintoor?" Hearing this Dajibua immediately started for Jintoor, 22 miles away and reached there on purnahuti day. At this time Swami Maharaj was going by the Katarkeda jungle to Garudeshwar; but as promised, he was present at Jintoor also. All the function was ceremonised very well. Shri Datta Paduka were also installed at Jintoor this time.

Swamiji Meets Ashwatthama

After darshan of Shoolpanishwar at Katarkheda Swamiji started for Garudeshwar. Ashwatthama resides in this thick forest. A Bhil appeared and asked Swamiji where he was going. Swamiji said that he was going to Garudeshwar. The Bhil said, "Then follow me" and when a mandir was in sight he said, "Go to the mandir before." As the Bhil was, returning, Swamiji asked "who are you". He said, "I am Asbwatthama. I live in : this forest."

(To be continued….)

SATI GODAVAR1 MATAJI of Sakori Ashram

By : Dr.  S. N. Tipnis, M. A., Ph. D.

Sati Godavarimataji, the guarding spirit of the Shri Upasani Kanya kumari Ashram at Sakori which is at a distance of about 5 K.m. from Shirdi, has completed sixty years of her life and has entered the sixtyfirst year in last month. This auspicious occasion was celebrated on a grand scale at Sakori. We wish her a long life to shower favours on her devotees.

—Editor

SATI GODAVARI MATAJI

Swami Sivananda, the renowned saint of Rishikesh, wrote in one of his works, "Shri Godavari Mataji is an asset to Bharat-varsha She has set an example for all the women of India to follow." In these glowing terms, he has aptly portrayed the personality of Mataji. Shri Godavari Mataji is one of the Women-Saints of modern India, who have added lustre to Indian soil. She has been continuing its glorious tradition.

Shri Godavari Mataji was born in the year 1914 at Shegaon, a remote village in the province of Btrar. She belonged to a high brahmin family, known for its piety and religious culture. At the age of 9, she had the darshan of Shri Upasani Maharaj, the renowned saint of Sakori. At first sight, Shri Upasani Maharaj said to her, "This all belongs to you. You will have to see to its management." His prophetic words came true literally.

Once Mataji came to Sakori, she preferred to lead the ascetic life. She was initiated in the Spiritual Path by Shri Upasani Maharaj in 1928. Since then, she is leading the life of dedication and devotion.

Following in her foot-steps a number of Kanyas (Brahma-charinis) embraced spiritual life. Thus the ideas of the saint of establishing a religious Institution for women became visualised.

After the passing away of Shri Upasani Maharaj, Shri Godavari Mataji, who is his foremost disciple, has become the head of the Institution and she is continuing the noble mission of his life.

Kanyakumari Ashram is one of the Institutes for women who want to lead religious and monastic life. The Kanyas are busy in performing religious austerities throughout the whole day and remain absorbed in divine contemplation. Occasionally, they perform Yajnas under the guidance of Shri Mataji.

The Institution of Yajna is another unique feature of this Ashram The Yajnas are performed by the Kanyas, who are skilled in it They chant the vedic mantras with a correct intonation of the Svara They perform nearly 7 Yajnas throughout the year.

Shri Mataji along with the Kanyas has so far performed a number of Yajnas at almost all the important places in India. About a couple of years before, Mataji undertook a continental tour and visited a number of countries. Shri Mataji was accorded a grand reception everywhere, and thousands of people took the benefit of her sacred darshan. Particularly at Paris, Antwerp and London, programmes of vedic recitations were arranged. The chanting of the vedic hymns by the Kanyas was very enchanting and left the audience spellbound. The Archbishop of' Canturbury, who was present on one of these occasions, highly appreciated it. Perhaps, Mataji may be the first woman-saint, who visited the West, carrying the torch of ancient wisdom, and who unfurled the banner of Vedic Culture.

Mataji is a very radiant personality. She is the living embodiment of Divinity. She is the symbol of Peace and Purity. Drawn by her magnetic personality, thousands of persons stream into Sakori to secure her blessings and benediction. They come from different corners of India. Occasionally, there are visitors from the West. Being the pilgrims of Eternity, they come to seek her guidance and grace. Indeed, Mataji serves as a beacon light to countless souls, who are groping in the dark and guides them to the domain of Everlasting Peace, Happiness, Kaivalya and Moksha.

SAINT DASOPANT

By Dr. S.  D.  Parchure M. A., Ph. D.

One young and handsome boy was counting his days in the prison of the Sultan of Bidar. The Mohomedans of those days in general and the autocratic Sultans of the Bahamani Kingdoms in particular, were waiting for every opportunity to convert the Hindus to the Allah's creed. The Sultan of Bidar had seized this golden opportunity to trap one "Kafir"' and had laid the condition of paying into his treasury two lakhs of rupees within a month. He had warned the father of the boy that if he failed to comply with the condition, the boy would be converted to Islam on the expiry of the period; but god's will was otherwise and this lad who later on became famous by the name of "Dasopant" had to be released from the Sultan's prison.

Dasopant was the son   of   Digambarpant   Deshpande,   who was  a resident of Narayanpeth, which is a village in the former territory of the Nizam State. Parwati was the wife of Digambarpant. She   gave   birth   to   a son in Shaka 1472 (15M) A.D.) who was named  as   Dasopant.    Digambarpant   was   holding   the   post   of Deshpande at   Narayanpeth.    Deshpande,   Kulkarni,   Chitnis   etc. were   the designations of the officers of the government in those days, and they had specific duties.   The duties   of   Digambarpant were to collect the revenue of the   Narayanpeth   Mahal   and   to remit it into the treasury of the Sultan of Bidar.    Digambarpant was a sincere and faithful servant of the Sultan.    He assiduously collected   the revenue of the Mahal and remitted it to the capital; but one year there was a big   famine.    The   crops failed   due   to drought.   There   was   hardly   any   food to eat.    Who then cares for the cattle? So many heads of the cattle died due to shortage] of   grass.    The human beings were almost starving.   Under such circumstances who will pay the land cess ? Digambarpant   was   a very kind hearted person. He had full sympathy with the people and hence he never enforced action for collecting the cess as he was cocksure that he would plead the case of the subjects with the Sultan, who would forgive them and excuse them for non­payment of the cess.

But the things proved otherwise. The Sultan of Bidar never took into consideration the loyalty of Digambarpant for so many years. The sincerity of Digambarpant in paying all the revenue in the government "Khajana" (exchequer) every year was no considaration for the Sultan. People in the Darbar of the Sultan also pricked his ears and he immediately sent his officers to Narayanpeth for arresting Digambarpant. The officers according­ly ran to Narayanpeth and informed Digambarpant about the orders of the Sultan. This was quite unexpected for Digambarpant. He was banking upon his loyalty to the Sultan for the last so many years and non-payment of the cess in the government treasury in the abnormal circumstances of the famine conditions was therefore in his opinion not a grave offence. However, he had to bow down before the orders of the Sultan and he left for Bidar along with his son Dasopant, who was aged only about sixteen.

When Digambarpant was brought before the Sultan in the Darbar, the Sultan made a grave face and said, "Digambarpant, you have committed a grave offence by not paying the land cess to the tune of two lakhs rupees in the government treasury. It was your duty to collect it from my subjects. As an old servant of this state, I kept confidence in you; but I am sorry to find that you have betrayed me. Hence I order that you should be beheaded"

Saying so the Sultan ordered the servents to take Digambarpant' out of the Darbar Hall.

Hearing the angry words and seeing the wrath of the Sultan, Digambarpant was taken aback for a while; but he was a pious and religious minded man, who had faith in god and on the humanity in human beings. So he ventured to speak, "My lord, I have never failed in my duty for the last so many years. I have scrupulously paid all the revenue in the government treasury every year ungrudgingly; but this year the crops faild due to drought and the farmers were unable to pay the cess and hence I have failed to pay the revenue in the treasury. My lord, the king is like the father to the subjects. The king should look upon his subjects like his own children and show pity on them in their time of distress. I may be excused this year for failure. I will make good the amount next year".

When Digambarpant was talking in this fashion, the Vazir of the Sultan, who happened to be friendly with Digambarpant entreated the Sultan on behalf of Digambarpant and said, "My lord, it is not proper for me to talk in the middle, but I feel that the punishment proposed to be inflicted on Digambarpant seems to be on the high side. He is a loyal and sincere servant of this throne. He is a regular paymaster and this year if he has failed to pay the revenue in the treasury, it is only because of his kind and sympathetic nature that he has not been able to enforce recovery on the tenants due to their bad financial condi­tion resulting on account of the drought. I would suggest that he may be granted some time to pay the amount."

Listening to this request of the Vazir, the Sultan said, "You know that I do not like to have any interference in my enquiries. However, taking into consideration your long services in my Kingdom and giving due honour to your age, I am pleased to give one month's time to Digambarpant to pay the amount. In the mean while he will be in my prison."

On listening to this conversation between the Sultan and the Vazir, Digambarpant said, "My Lord, I am thankful to you for having a sympathetic and practical view of this affair and given me time to pay the revenue; but my difficulty is that I must myself, strive to make good the amount and if I am imprisoned, who will make efforts to collect the amount ? So I would request my lord to allow me to go to Narayanpeth to collect the amount.

" No ! No !! Do you consider me to be so big a fool ? I will not leave you now and if I do so, who will run after you after the expiry of the time ? " The Sultan said.

After saying this the Sultan paused a little. His eyes gleamed; He started looking greedily at the young lad, who was standing silently so long beside his father and said further, "Digambarpant, you are a loyal servant of this Kingdom and I am proud that my Vazir is pleading on your behalf. Hence I am pleased to extend to you some further concession. You may go back to your village to arrange for the payment; but you will have to keep this young lad over here as a hostage. I will give you one month's time for paying the revenue, but remember that if you don't make good the amount within that time, I will see that your son is admitted into Allah's camp on the expiry of that time !"

Giving his judgment in this fashion, the Sultan left the Darbar before Digambarpant could open his mouth. He thought that the ground below his feet was cracking and that the sky over his head was crashing; but before he could compose himself, the officers of the Sultan removed Dasopant to the prison according to the Sultan's orders and Digambarpant was left alone.

This was a very rude shock for the whole family. Digambarpant left Narayanpeth along with his son, little knowing that he would have to comeback alone, leaving his only son, in the prison of the Sultan in this fashion. While leaving Bidar, Dasopant tried   to   pacify   his   father;   but  on   coming   to   Narayanpeth, Parvatibai, his mother started wailing and weeping so loudly that; it   was   hardly   possible   for   him   to pacify her.    He however, ultimately told her to keep faith in Lord Datta, their family god and wish for the best

Digambarpant was a well-to-do person; but even after disposing off everything, he could not have been able to amass two lakhs of Rupees, He had a good friends' circle; but what could each contribute ? They were not so wealthy as to raise two Lakhs of Rupees by mutual contribution. Digambarpant had therefore almost lost ail hope of redeeming his son from the Sultan's prison. He therefore said hopelessly to his wife, " I do not think that Daso will come back to us as a brahmin. He may live hereafter; but he will be some " Khan" professing the Muhomedan religion and singing the praise of Allah."

Digambarpant and Parvatibai, the parents of Dasopant, were passing their days in this manner awaiting for the doomsday. The position of Dasopant was not anyway better in the prison. The words of the Sultan had pierced his ears through and he thought in his mind that his days in the Hindu religion had come to an end. After the expiry of one month, the Sultan would convert him and he would be lost to his parents. Dasopant was educated under the guidance of his father Digambarpant as per the system of those days. The atmosphere at his house was completely dominated by religion. After his thread ceremony was over he was also married at the young age.

But the atmosphere at his home fostered his faith in Lord Datta, the family deity. Therefore inspite of all odds against him, Dasopant was quiet and he hoped for the best.

At Bider there was a temple known as Zaraninarsinha. At this place enough water was available for bath and other rituals.

Hence Dasopant used to have a bath every day at the above temple under the supervision of the Sultan's soldiers. As per the rules of the Sultan's prison Dasopant used to get one rupee every day as his bhatta. He, however, used to give it away to some needy people on the way. He used not to take food and pray Lord Datta for the whole day. It was really a wonder how he used to keep himself fit inspite of the fast. Not only was he not exhausted because of his austerities, but he was looking bright and lustrous. Though he had lost all hopei of release from the Sultan's prison, still he went on praying for the whole day, still hoping for a last mintue miracle to happen.

As the days were passing, the Sultan was feeling more and more happy every day, being satisfied that his strategy was working satisfactorily. Outwardly he was showing sympathy towards Dasopant and telling him that he should not worry and that he has given strict instructions to his officers not to trouble him and not to cause any inconvenience to him, still he was laughing in his sleeves and seeing the dream of converting this handsome brahmin to Islam.

Twentyeight days passed in this fashion. At Narayanpeth Digamberpant and his wife Parvatibai were labouring under heavy tension. Every day was dawning and setting without showing a ray of hope for bringing their son Dasopant out of the clutches of the Sultan. The tension on the mind of Dasopant was also not less. He was a young boy. His whole life was at stake. In case his father was not able to pay the amount by the end of the month he would be a Muslim. He would be forced to eat mutton and beef : He would be forced to leave his parents. He was, therefore, every day looking anxiously out of the window several times a day to see if his father comes to see him with the money or at least if he sends somebody to meet him and console him; but all these twentyeight days gave him nothing but disappointment and only two days were left Still there was no trace of his father or his messenger !

The Twentynineth day dawned. The Sultan wanted to make a show of   his    uprightness. He wanted to show the people that he was not converting   people by force.   He, therefore,   called a number of prominent Hindus and  Muslims of Bidar to meet him and then he told the gathering the whole story of Dasopant and declared that if he does not   get his   money   by   the next   day he would convert   Dasopant   to Islam.   Like   Shakespeare's Shylock, who wanted his pound of   flesh for the nonpayment of his debt.

The Sultan also wanted the conversion of this young brahmin lad for non-payment of  the land   cess by his father.   Thinking fully well that his   challenge would not be   accepted by anyone in the assembly, the Sultan said,   " If the father of this lad is not able to pay the amount, 1 would not   mind to release him if   anyone of you    here is ready   to   pay    the   amount   on    behalf   of   his father".

Hearing   these   challenging    words   of   the   Sultan,    all the people in the meeting   started    looking at each other's face. They were all, except one, unaware of any such offer by the Sultan and hence even though they   sympathised with   Dasopant,   they were at a loss   to   know as to what they   should say;   but the sincere and devout   prayers  of  Dasopant   and his parents,   made at the feet of Lord Datta, were not altogether lost. They were heard by him   and   he   stood up in the   meeting in   the   form   of   Dattaji Padewar. When Dattaji   got up all were spell bound to listen to what   he was   saying. Some   over   loyal   people thought   that by doing this thing,   he would   incur the displeasure of   the   Sultan, who   being   their King,   was an   incarnation of   the god    Hence they   thought   that   setting   aside    his will   was a great sin,   but Dattaji  (curiously   enough he had the   name of the   deity Datta, who  was  the   family   god   of    Dasopant )  stood   firmly   in   the meeting  and said, "My   lord, I will immediately   pay two   lakhs of  rupees on behalf of   Digambarpant. My men   are on the way to the   palace   and they   will be  here   within a few   minutes.   I would   request   your   honour to accept the   amount and   release this  young   lad.   I would   feel   it   a great