SHRI SAI LEELA
(( Official
Organ of Shirdi Sansthan )
CONTENTS
1. Editorial Shri
Ganesh
2. The Science of Religion Swami Chinmayanand
3. Saint Eknath Dr.S.D.Parchuru
4. Lord Mahavira Prof
V.H.Pandit
5. The Temple of Shri Sai Baba at Kurla B.Narayan
6. Yagiraj Vasudevananda Saraswati Shri S.N.Huddar
Incident Relating to the Picture on the
Cover Page
Incident Relating to the Picture on the
Cover Page
Once a lady, who had come to pay a visit
to Shirdi, started to go to Baba with a bread in her plate. On her way she met
a dog. Hence taking pity on it, the lady gave that bread to the dog. The lady
went back and took the bread that she had kept aside for her self. This time
she met a pig on her way. She gave that bread to the pig. Later on when the
lady went to Shri Sai Baba he said, "Oh mother, the breads that you gave
to the dog and pig were received by me as I have complete,, communion with all
living beings."
VOLUME 53 SEPTEMBER 1974 No,6
There is no
religion higher than love. Truth itself shines with the light of Love,
Doctrines of religions derive their strength from the love of the great
founders of Faith. When love declines and the followers impose their creeds on
others with the weapons of hate, there is decay of faith, and the prophets are
wounded preachers of cult and passion.
Aspire through
love of individuals to Love itself;
Be true to love
and so follow love, from height to height, until you touch the Love Supreme,
and know that to love one is to love all, and to wound one is to wound all. All
religions, all races, all sages and saints are but the masks of the one
Kingdom, the veils of the One Spirit.
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.
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On tne 19th of
this month we shall be celebrating the Ganesh chaturthi. In Maharashtra and wherever
the people from Maharashtra are staying, the usual slogan "Ganapati Bappa
Moraya" will be heard very often round about this time. This day is
celebrated on the forth day of the bright half of the month of Bhadrapad every
year.
Other gods like
Vishnu, Rama, Krishna etc. are very attractive in their form. They have got
proportionate bodies and they are dressed with costly silk garments, while
Ganesh or Ganapati has a protruding belly and his head is not that of a man but
of an elephant Though this god has a disproportionate body and the mouth of an
elephant, still he is the most revered God Every religious ceremony starts with
his worship. In fact the education of a child used to start in old days after
paying homage to Ganapati, as the child was first taught to read and write the
letters: “Sri Ganeshayanamaha”
In the Puranas
there are a number of stories narrating the birth of Ganapati, which indicate
how this God came to posses this head of an elephant. One of those stories runs
as follows ;-
Once Parvati,
the wife of God Shankara, was taking a bath. As she wanted someone to guard the
door of her bathroom, she fabricated a human form from her body and placed him
at the door of her bathroom as a watchman. She gave him a strict warning not to
allow anybody to come inside. In the
meantime Lord Shankar came and wanted to enter into Parvatt's apartment; but
this watchman vehemently objected to
that not knowing who the visitor was
Lord Shankar got angry and with his weapon he cut the head of the
watchman. When Parvati came to know
about this, she started lamenting for the death of her son. Looking to this plight of Parvati, Shankar
took pity on her and placed the head of an Elephant, which wasavai-lable
nearby, on the body of the watchman, killed by him and brought him to life.
Thus Shri Ganesh was born. Later on he was placed at the head of a group and
hence he came to be also known as Ganapati (The leader of a group)
In Maharashtra
there is a custom of bringing an idol of earth every year and worshipping it
for one and a half days, five days, seven days or ten days according to
everybody's convenience. Along with this festival, there is a custom of
celebrating the Gauri Pujan. Gauri is another name for Parvati, the mother of
Ganapati. This Gauri is brought after the third or the fourth day from Ganesh
chaturthi and is immersed within three or four days. This festival of Gauri is
given a great importance, almost equal to that of the Hoii festival, by the
people of the non-brahmin community in the Ratnagiri and Coloba districts. Most
of the people who are working in the cities make it a point to go to their
remote villages for this festival During this festival the monsoon is almost
coming to an end and hence the expectation of a good crop makes the farmers
celebrate this festival on a grand scale
This festival
is celebrated as a religious function in most of the houses in Maharashtra. The
idol is usually brought home on the day previous to the Ganesh Chattirthi or in
the morning of Ganesh Chaturthi. After the Pooja and Arati are over, the whole
day is spent in the company of the family members and friends in chit chating
and feasting. As most of tbe Ganapaties in the private houses are of the
duration of one and a half days the Ganesh Ghaturthi day is important for all
of them and most of the people have to visit a number of houses on that day for
taking "darshan" of the Ganapaties.
The second day
is the day of immersion for nearly seventy to eighty percent of the Ganapaties,
In the afternoon you can see long processions going to the places of immersion
of the town or village as the case may be. Similar processions are also to be
seen on other days of immersion.
Lokmanya Tilak
was a man of wide vision. He had to
consolidate the strength of the masses towards national work. He knew that religious and such other
functions could be made use of for this purpose. He therefore started holding public performance of the Ganesh
utsav and the Shiv Jayanti utsav.
This enabled him to carry out lot of propaganda regarding Swarajya in
these festivals as the Ganesh utsav used to last for ten days every year. In the days of Lokmanya Tilak this
festival had a crowded programme of lectures, keertans and "melas" all
aiming at social and political uplift of India, the ultimate goal of which was
to obtain independence.
The public
performance of this festival once
caused a great awakening in Maharashtra.
It also helped the consolidation of the Hindus against the Muslim
agression, which was taking place at several places in some form or the
other. The day of immersion of these
public festival Ganapaties saw mile long processions of these idols accompanied
by "Lezim", band and such other musical instruments. The sudden turn that Lokmanya Tilak gave
to this religious function and made use of it towards achievement of his goal
of swa-rajya, really goes to show his knowledge of mass psychology and tact.
After the death
of Lokmanya Tilak, the importance of this festival had started dwindling and
after independence it took the form of a festival for mere entertainment. The
artists who prepared the idols of Ganapati wanted to show their ingenuity and
the idols of Ganapaties are being prepared according to the changing fashions
of the time. Some are apt to depict mythological scenes while a few others used
to throw light on certain political situations through their art. The ever
increasing costs have also had effect on the cost of the idols and they have
gone up considerably during the last two decades.
At present the
worship of Ganapati is confined to India and it is done only by the Hindus.
Though in all the cities and towns of India there is, as a rule, at least one
temple of Ganapati, though not more, still only eight temples of Ganapati in
Maharashtra are called to be specially sacred. They are called
"Ashtavinayak" (Eight Ganapaties) and special tours are conducted for
paying visit to all these temples in series. This pilgrimage is supposed to
acrue lot of merit to the pilgrims visiting all these Ganapaties.
In the middle
ages the Hindu empires were spreading far and wide in Asia and at that time the
Hindus, who went to far East and the South East Asian countries Like Java,
Sumatra, Combodia, Malayasia, China and Japan, carried along with them their
gods and therefore the idols of Ganapati have been found in all those
countries. It is also a wonder how one idol was found in a far off country like
Mexico. In all the South East Asain countries the Hindu culture thrived for a
number of centuries and a part of it was first wiped out by the Buddhist
Religion and later on by the Muhomadan religion. Still the remnants that can be
seen, give a rough idea how widely the Hindu culture must have thrived and
ruled these countries.
Shri Sai Baba
had very liberal views about religion. He.always insited on every body to
follow his religion, which he was professing before meeting him. He never
directed anybody to leave his religion and get converted to another. Therefore
we Sai devotees, who have deep reverance for Sai Baba, can also go on
worshipping some other gods. Hence those, who are worshipping Shri Ganesh at
their houses, should do so without any reservation and with full faith in Shri
Ganesh. They may also celebrate this festival as a social function? because if
we look at the whole life of Shri Sai Baba, he was never averse to worldly
life. He never adviced people to renounce their normal life and lead the life
of an ascetic. He on the other band started functions like the Ramnavami, Gokul
Ashtami etc at shirdi. Let us therefore give the slogan.
"Ganapati
Bappa Moraya" and welcome Shri Ganesh,
By : Swami
Chinmayanand
Why Work At All
?
In the second
chapter though Krishna insisted that action should; Be undertaken, he concluded
it with an eloquent picture of the Man-bf-Perfection,. rooted in
wisdom. Naturally Arjuna opens the III Chapter with<a
pertinent question : (111-1) *'0! Janardana! in case according to you,
"wisdom" it nobler than "action", why then, O'
Kesava, you force me to engage in this horrible action?" In the
earlier part of the last chapter emphasis was on "Get up ready
to fight" (Tasmaduttishtha Kounteya yudhaya krtanishcayah).
While in the latter part the Man-of-Wisdom, rooted in his higher Consciousness was extolled as the Perfect
Man. Hence this question. To make it more vivid;the Pandava Prince
again asks,, (II1-2) "You are perplexing my understanding with your
conflicting theories... .tell
me the one path by which I
can attain the Highest''^ (Shreyohamapnuyam),, The
Sanskrit word Shreyas is
often translated as " prosperity
" Though " prosperity " is the nearest
English word for Shreyas,
it is a mischievous
translation as the
term " prosperity
". in its connotation cannot stand apart from a
suggestion of " one's
own prosperity at ihe expense of
others". In India from the Vedic times
to this date we wish for "Shreyae" which means "prosperity
an individual enjoys when all around him prosper! when the nation
progresses. Arjuna wants to know
which path he should follow
for the total happiness of his generation --- as a result of which,
he too may come to enjoy his share of the general welfare: Shreyas.
Krishna immediately
explains why more than one Path is indicated. As a science of Self-perfection, Vedanta is to bless all mankind. Men are
mainly of two types — (1) the active and dynamic type, and (2) the intellectual
and thoughtful type. For the latter is the Path-of-Wisdom, Gyana Yoga, and for
the former, is the Path-of-Action, Karma Yoga. (HI-3) "These two paths
were imparted by Me, from the beginning, to this world — the Path-of-Know-ledge
for the meditative type and the Path-of-Action for the active type of
men".
Any immature
student of Vedanta can easily misunderstand it as a Path-of-Actionlessness ---
of inertia, of stupor, of idleness. The State-of-Actionlessness (Naishkarmyam)
glorified in our scriptures is not a state of ineffectual slumber, an
escape into the caves, a life of passive incompetence within the high
walls of a rich monastry. When a science borrows words from the world, it
employs them to express a fresh connotation, a new meaning, an unexpected
truth. They are technical terms, and such terms employed in any science, we
know, have a special wealth of meaning.
We have already found
that when there are Vasanas, there are "thoughts" in the mind,
and they express at the body-level, in the world around, as "actions''. If
the Vasanas are bad, 'thoughts" are ignoble, and our
"actions" criminal. If Vasanas are less, we can have only less
"thoughts”, and so less "actions". Therefore, when in an
individual Vasanas are all totally eliminated, then "thoughts"
are no more — and therefore no more any desire-prompted, anxiety whipped
selfish "actions". This State-of-Actionless ness -.- because
of a State-of-Thoughtlessness --- due to the State-of-Vasanalessness —
is defined as the State-of-Pure-Awareness : the Infinite Reality.
This
Supreme-State of Peace-and-Perfection is indicated in the Vedas either as the
State-of-no-Vasanas, or as the State of no actions. Early students of Vedanta
may misunderstand that "a dull State of impotent actionlessness is
.the State of Realization". So Krishna pointedly says : (HI-4) 'By
non-performance of actions none can reach "Actionlessness". By merely
giving up action no one can ever attain Perfection".
Krishna says
"Actionlessness" cannot be reached by "not undertaking any
activity"; nor by "giving up the work already undertaken".
Arjuna is escaping behind the Upanishadic term Naishkarmyam and is
trying to give up the battle, and escape from taking any more responsibility.
This is the treacherous way of all escapists.
Then why should
we act and get involved in the meaningless, painful, sweating problems round
us? Why act at all, if "Actionlessness" be the highest
State-of-Perfection?
Krishna
explains : (I1I-5J "Nobody can ever remain, even for an instant,
without performing action; all are compelled to act, helplessly indeed, by the
Gunas, born of one's own nature".
The meaning of
the verse seems to be obvious and clear. But it is only on its analysis that we
uncover a compelling truth lived all along by everyone of us every hour, all
through our lives!
Why should we
work? Why serve the society? Why undertake great endeavours for the glory of
the nation, for the amelioration of human sufferings? Why struggle at all? Let
us sit down protesting against the ugliness of life, against the injustices in
life, against the exigencies of nature. "Sit-in" --"Go-slow",
"Strike", —"retire", "resign",
"lie-in", "run-away", "desert-duty",
"dropout" — these constitute our modern world's thoughtless means of
reaching profitless peace. They think they have "revolted" against
the "establishment" .. they have done their best, the very best.
Alas! They know
not the inescapable law of life, that the Creator has not made life to be
stagnant. "None can ever remain, even for an instant, without action"
(Na hi kashchit kshanamapi jatu tishthatyakarmakrt). "Nature will goad
him, helplessly indeed, to act" (Karyate hyavaahah karma). "Everyone
acts according to his own nature" (Sarvah prakrtijairgunaih).
The quality of
actions stemming forth from an individual is ordered by the type of
Vasanas in him. The Vasan as are of three main types :
Satwic, Rajasic and Tamasic.
These Pure, Active, and Dull-types are the Gunas, born out of
the matter-vestures (Prakrti) in us. Born of Prakriti (Prakrtijaih) are the
Gunas.
Thus in any
situation even though we may choose not to act, we will be
compelled to act according to our own inherent Vasanas. The
"strike" or "protest", in whatever form it may express,
cannot remain passive; Ultimately it has to express itself in a tragic
agressiveness. The mode of its expression depends upon the quality of Vasanas
behind us at that time.
Life is ever
active and positive. Life is never passive and negative. Dynamic expressions in
action is "life". When all actions have ended the organism is
"dead''; while living no organism can ever remain, even for an instant, without
activity. (Na hi kashchit kshanamapi jatu tishthatyakarmakrt). Work without,
expresses the life within, in every living organism. All work outside, and
activities of thoughts within are ended when the organism is dead. To
escape work is to escape "life" and run into "death"
: it is suicidal.
Face life and
its upheavals around you. Be active and tirelessly dynamic. Each exertion
undertaken is a shooting spark of •life' from the well of existence in you. Fearlessly
work. With a clear vision plan and selflessly execute it. Fear
not sweat : hesitate not to face disappointments. Live life, so long
as you are alive. Grow through work — evolve in work --- expand while striving
— make your own life thus rich and sweet. You can! You must!!
(Courtesy :
Geeta Office, Powai)
By Dr. S. D.
Parchure M. A,, Ph. D.
(Continued
front August 1974)
Every saint has a halo around him and the miracles performed by him help to create this halo round him. Saint Eknath is also not free from these miracles. A number of miracles are alleged to have been performed by him. They are quite interesting and hence the life of Eknath will not be complete without them.
The sixth day
of the dark half of the month of Falgoon was the day when Eknath's Guru Shri
Janardan Swami took Samadhi. Hence this day was quite important to Shri Eknath
and it used to be observed at Eknath's house very meticulously. Of course some extra expenditure used to be incurred on that
day. Once Shri Uddhav, who has
already been referred to before, could not procure all the things required for
the day with the money he had. Hence he
borrowed rupees seven hundred from a money lender in Paithan. Somehow
that loan remained
to be repaid for a long time
and it so happened that the money lender himself came to Shri Eknath and told
him that the outstanding loan should be paid immediately. Eknath therefore decided not to eat a
morsel of food upto the time the
loan would not be repaid. He therefore remained without food and slept
on a hungry stomach; but in the night it so happened that the money lender was
awakened in the dead of the night by
Uddhav and the money was repaid with interest.
In the morning when Eknath
started reading his usual "Pothi"
( Sacred religious book ) he found in it the promisary note passed by him duly
receipted. Very soon the money
lender also came to Eknath and
expressed his regret
for having pressed for the recovery
of his money and also stated that Shri Uddhav came to his house by night
to repay the debt. After listening to this account of the money lender, Shri
Eknath followed the whole affair and knew that god had satisfied the pronote
posing himself as Uddhav. He however felt very sorry that god had to take that
much trouble for him. He was overwhelmed with feelings and he prayed to God and
begged his pardon for the troubles given to him. Similar episodes of the god
taking some human form and repaying the amount of the pronote are narrated in
the lives of saint Damaji and saint Narsi Mehta of Gujrat.
Because of the
Sadavarta" already referred to, at the home of Eknath, he was expected to
feed any one who came to his house. All the brahmins in Paithan had already
become jealous of Eknath; because his advice was listened to by all and their
importance had lessoned. So they started sending people to the house of Eknath
even at the odd hours of night; but Eknath was not a man who would be upset by
such small things. He faced every visitor who came to his house and after
welcoming them all he fed them to their hearts' content.
This behaviour
of Eknath further upset the brahmins and they were waiting for an opportunity
to take a revenge on him and they got it soon. It was- the Shraddha day of Eknath's father and he had called
the brahmins of Paithan for dinner; but before se-ruing them, he served the
food to some non-hindus. The brahmins, who had gone to the Godavari for bath,
returned back and saw that before them the "Yavnas" are fed, thus
showing disrespect for them. Eknath however told them that no disrespect was
meant by him as the soul is the same in all human beings and god is pleased when any soul gets the food.
The brahmins however would not agree and ultimately agreed to take the food if the forefathers would partake
physically. Shri Eknath agreed to that
and requested the forefathers to attend and partake of the food in person. On
Eknath's request three forefathers appeared in person and then the brahmins had
to take the meals as per their
stipulation. It appears that
the tradition of the brahmins of Paithan
was only that of persecution. It might be recalled here that saint
Dnyaneshwar and his brothers and sister, who had come to Paithan before two
centuries, were presecuted similarly by the brahmins of Paithan and had to show
them a miracle on the bank of the Godawari river.
One Shri
Krishnadas, who was a poet and who was the contemporary of Shri Eknath, was
writing a book on "Yuddha Kand". The writing of the book continued for a long time and
Krishna, das felt that his end had come
near. He therefore felt that he would
not be able to complete his work. Hence he ran to Eknath and stating all the
circumstances, requested Eknath to complete his work. Eknath however,
enquired with him as to
what was the time required by him to complete the work. On being told that eleven days would
be required for the purpose, Shri
Eknath told Krishnadas that only he would be completing his work and death
cannot overcome him during that time. According to the guarantee given by Shri
Eknath, Krishnadas completed his work within that period and breathed his last
after that period in a peaceful manner.
It was thought that because of
Shri Eknath's blessings, the life of Krishnadas was extended by eleven days.
Mukteshwar the
son of Eknath's daughter, was dumb from
his birth; but later on his speech was restored to him by the grace of Shri
Eknath and he became a prominent Marathi author. Gavba, who was altogher an
uneducated person, staying at the house of Eknath, later on became a poet and completed the "Bhavarth
Ramayan" which Shri Eknath could not
complete during his life time. It is believed that because of the
blessings of Eknath Maha-raj, this Gavba got the inspiration and he became a poet. It is said that Shri
Krishnadayarnava got inspiration to write his book "Harivarada" only
from Shri Eknath.
One rich
merchant from Karnataka wanted to present two beautiful idols of Pandurang and
Rukmini to Shri Eknath. It was however decided that the idol of Pandurang would
be first brought to Paithan and then it
would be taken to Karnataka where the idol of Rukmini would be retained. The marriage of the two idols
would be performed in Karnataka and the husband and wife would be brought to
Paithan. Accordingly all things were
arranged with pomp and show and the
rich merchant of
Karnataka made all the arrangements.
After the marriage was performed in Karnataka, the two idols were
brought in procession from Karnataka to Paithan and they were to be installed
permanently in Paithan, but before that Eknath decided to go to
Pandharpur. He accordingly went to
Pandharpur, took the
"Darshan" of Pandurang
and performed Keertan in the temple before the idol. After his return to Paithan, he asked the stone idol of the bull
to eat the grass, as per the request of the gathering and later on when butter
was placed before the idol of Pandurang as "Naivadya" he requested Pandurang to eat the same and
to the surprise of all, the whole
butter was consumed by the stone idol brought from Karnatak. In the life of Namdeo also, there is the
story of the stone idol having consumed the milk, which was offered to him as a "Naivadya". This incident in Eknath's life also appears
to be parallel to that.
One person of
the untouchable caste once called Shri Eknath at his house for dinner. In those days of strong orthodoxy, it was
a great sin even to touch an untouchable
Then if some brahmin goes to the house of an untouchable, he would get
an exemplary punishment of being boycotted.
So when the brahmins in Paithan came to know that Shri Eknath has agreed
to go to the house of the
untouchable for dinner, they
were hilarious about catching
Eknath red handed so that he could be humiliated in any manner they liked. Hence on the appointed day they kept a
strict watch over Eknath's house. They
divided them into two groups and one of them kept a watch over the house of'
the untouchable, while the other group kept a watch over Eknath's house. Very soon the persons in the locality of the
untouchables came in Paithan proper and said, " Eknath is in the Maharwada
" (the locality where the untouchables were staying). They therefore
wanted to storm the house of Shri Eknath.
Hence they went to his house
and lo ! Shri Ek-nath was in his own house
doing his usual jobs. They therefore again ran to the Maharwada
and to their utter surprise they found Eknath Maharaj also there They could not believe in their own eyes
and again ran to Shri Eknath's house. Thus they were running helter skelter
from Eknath's house to the Maharwada and back; but all their efforts for
catching Shri Eknath were completely
foiled, for they could not really decide as to where Shri Eknath was present. In
this predicament the brahmins felt ashamed and said that Shri Eknath was not an
ordinary person and that he was the gods favourite.
Going to Kashi
(Benaras) was supposed to be a great religious achievement in those days Everybody therefore tried to go to Kashi in his old age and complete
that pilgrimage. Once a gentleman wanted to go for that pilgrimage. He had a "Paris'' (one stone which converts iron into pure
gold by touch) with him and in those good old days, when there was no
security he was faced with the difficulty of keeping it in safe custody. The travel from Maharashtra to Kashi was
quite hazardous. The roads were
infested with thieves and often times the Muhomedans used to attack the
pilgrims and convert them. Thus unrest and insecurity prevailed in
India for about three centuries from
1500 A, D. to 1800 A. D. After the
coming of the British, they destroyed all the mischievous elements like the
Thugs and Pendharies and established peace in India. It is said that this
peace and security, which the British gave to the Indians, was one of the reasons why the opposition to the British rule
subsided very soon and the people thought that the British rule has come to
India for their good.
This gentleman
had heard that Eknath was an upright and honest man who would not play flase
with him. He therefore came to Eknath and requested him to keep the Paris with
him up-to the time he returns from the pilgrimage. Eknath took that stone and
kept it in the place where the idols of the god were kept and quite forgot
about it; because he had not the sligtest idea of using the stone and
converting iron into gold. After a
lapse of nearly eight months the gentleman
returned from his pilgrimage and straight went to Shri Eknath. On seeing him Shri Eknath welcomed ,him and
enquired how he completed the pilgrimage.
He also enquired whether he had any difficulties on his way. Shri
Eknath was talking about everything else except the Paris; because he
had forgotten completely about it, On seeing this, the gentleman started
doubting the fidality of Shri Eknath He thought that Eknath wants to retain the stone and does not
want to give it back to him. He
thought it is no use keeping quiet at this juncture. He therefore himself opened the topic and requested Shri Eknath to give back his
Paris. When the person made the
mention of Paris Eknath remembered about it and went in the room where he had
placed it. After a diligent search,
he could not trace it; because it appeared that along with the stale flowers,
used for God's worship, the stone also might have been thrown in the Godavari
river. When Eknath could not produce the stone, the gentleman became restless.
The doubt in
his mind about Shri Eknath's honesty was confirmed and he thought that the
reputation he had heard about Eknath was not correct. He was a rogue and wanted
to usurp the stone. He got a little agitated; but Eknath clamed him and said
"Do not be afraid. I will find out and return the stone to you before the
evening". After this Eknath further requested the gentelman to stay with
him for lunch and suggested that in the meanwhile they might go to the Godavari
for a bath. Though annoyed the gentleman became quite helpless before the calm
and composed talk of Shri Eknath and he went to the river for bath. When they
came to the river, Shri Eknath dived into the water and from the riverbed he
brought out a handful of stones and requested the gentelman to pick up his
stone from amongest them. He was however dismayed and thought that he was being
fooled by Eknath, as he thought that such handful of stones can never all be
Paris; but he was careful enough to bring peices of iron with him and on trying
them he found to his utter surprise that all of them were Paris. He was picking
up one and leaving it, thinking that it was not his stone. So he went on
fidgeting, not being able to make up his mind. Seeing this, Shri Eknath said,
"Kindly select your stone early.
So that we can finish our bath and go home. I have yet to worship the god and
therefore we might be late for lunch." On this request, the gentleman had
no other go but to select his stone and no sooner he picked up his stone, Shri
Eknath threw the rest of them back in the river. Similar incident is also
reported in the life of saint Namdeo.
The greedy
gentleman was stunned at this queer behaviour of Shri Eknath. He thought of
retaining a few more stones out of those brought out by Shri Eknath; but Shri
Eknath was a man whose greed, anger love and such other passions had vanished.
In terms of the Bhagavadgita he had become a Sthitapradna i, e. a person whose
intellect had become steady. The state of mind of such a person has been
described in Bhagawatgita as to whom the earth, the stone and gold are all
alike. He had therefore no interest in the Paris. The saints like Eknath, who
are above all worldly things are calm and composed. They are satisfied within
themselves and no outside agency can ruffle them or disturb their mental peace.
( To be continued )
CORRECTION
In the article "Kekavali of Moropant"
in May *974 issue, please read ''rolling" instead of
"rotting" on page 24 in verse No. 10, line 4 Editor-
By Prof. Vaman H. Pandit
(Continued from
August 1074)
EARLIER TIRTHANKARAS
According to the Jain religion, the best
way to begin the study of their religion is through the stories of the
Tirthankara. Par. svanatha was the twenty-third and Mahavira was the
twenty-fourth. But the Jains have legends regarding each one of them and a
student of Jainism ought to study all these legends in order to obtain the
precise knowledge about the sacred faith.
(1) The first Tirthankara was born when
the world had passed out of its happiest stage and was in the era of Susama
Dusama. A Rajput king had a little son born to him, whom his mother called
Risabhadeva, because in her dream she had seen a bull (Risabha) coming towards
her. Risabhadeva (also called Adinatha) taught men seventy-two arts and women
sixty-four, for these have only to be skilled in domestic and not in literary
and industrial crafts; but his great glory lies in the fact that he first
taught men the Jain faith. Risabhadeva had one hundred sons (among whom was the
famous king Bharat); The first Tirthankara attained moksha from Astapada (or
Kailasa) in the Himalayas.
(2) The second
Tirthankara, Ajitanatha, was born in Ayodhya. After his birth all his father's
enemies were conquered (jita), hence his name 'the invincible one'. He was born
in the period called Dusama Susama, and all the remaining Tirthankara were born
in the same period. His sign, which one sees on all his images in the temples,
is an elephant. During his life he himself earned the tit e of
Victorious, for he was so devout an ascetic that he was beaten by none in
performing austerities.
(3) The third Tirthankara was born in
Sravasti of Rajput parents. His emblem is the horse.
(4) The fourth Tirthankara Abhinanda was
born in Vanita, where his parents, Samvara and Siddartha Rani ruled. He
attained moksa accompanied by a thousand monks, as indeed, did all the first
eleven Tirthankaras except Suparsvanatha Abhinandana has the ape for his sign.
(5) The fifth Tirthankara, Sumatinatha,
was born in Kankanapura, where his father, a Rajput named Megharatha, was king;
his mother's name was Sumangala. This Tirthankara's sign is sometimes given as
a red goose, but others say it is a red partridge.
(6) Susima, the mother of the sixtn
Tirthankara, Padmaprabhu longed before his birth to sleep on a bed of red
lotuses (Padma), with the result that her son was always of the colour of a red
lotus, which flower he took for his emblem. His father, Dhara, was the Rajput
king of Kausambi.
(7) The father of the seventh Tirthankara
was the Rajput king of Banares; but his queen suffered from leprosy in both her
sides. This dreadful-disease was cured (before) the child's birth, so he was
given the name of Su (good) Parsva (side). His emblem is the Swastika.
(8) The eighth Tirthankara was son of the
Rajput king of Chan-drapuri. The moon was his emblem, and he was called
Chandra-prabhu.
(9) The ninth Tirthankara is called
Suvidhinatha. But as his teeth were so beautiful that they resembled the buds
of an exquisite flower (Puspa) he was also called Puspadanta. There is a
dispute over his emblem; the Svetambara say it is the crocodile, while
certain Digamber say it is the crab,
(10) The tenth Tirthankara was son of
Rajput king of Bhaddila-pura. His name was Sitalanatha, Lord of Coolness. His
sign is the Srivatsa Swastika or according to the Digambara, the Ficus
religiosa.
(11) King Visnudeva, who ruled in Simhapuri,
possessed a most beautiful throne, but unfortunately an evil spirit took up his
abode in it, so that no one dare sit there. His wife, however, so longed to sit
on it that she determined to do so at any risk; to every one's astonishment she
was quite uninjured, so, when her son was born, he was named Sreyamsanatha, the
Lord of Good, for already he had enabled his mother to cast out an evil spirit
and so do a world of good (Sreyamsa). His sign is the rhinoceros;
(12) The twelvth Tirthankara Vasupujya was
son of Vasupuja. His sign is the male buffalo, and he passed to moksa from his
birth place, Campapuri,
(13) The sign of the thirteenth
Tirthankara is the boar. He got his name Vimalanatha, Lord of Clearness.
(14) There was an endless (Ananta) thread
which lay about quite powerless in Ayodhya, but after the king's wife had given
birth to the fourteenth Tirthankara, it became enduced with power to heal
diseases; this event, combined with the fact that his mother had seen an
endless necklace of pearls, decided the child's name. His sign is the hawk or
according to the Digambara, the bear,
(15)
The fifteenth Tirthankara Dharmanath was born to
the Rajput king and queen of Ratnapuri. His sign wag a thunderbolt.
(16) After the
nirvana of the ninth Tirthankara, Suvidhinatha, the Jain faith disappeared until the birth of the tenth
Tirthankara, who revived it; on his nirvana it disappeared again, but
was revived on the birth of the eleventh; and this continued to be the case
until the birth of Santinatha, the sixteenth Tirthankara, a which it never
disappeared again. The parents of this Tirthankard ruled in Hastinapura. The
special interest-of this saint lies in the fact that he was the first
Tirthankara to become a Chakravarti or emperor of the whole of Bharat (i. e.
India) His emblem is the dear. He attained moksa from Mt. Parsavanatha in
Bengal. With the exception of four, all the Tirthankara passed to nirvana from
this hill.
(17) The seventeenth Tirthankara was born
in Gajapuri, where his parents, king Sivaraja and queen Sridevi, reigned.
Kunthunatha's sign was goat,
(18) Queen Devi, wife of King Sudarsana
of Hastinapura, saw a vision of a bank of jewels before the birth of her son,
the eighteenth Tirthankara, Aranatha. His emblem is the third kind of svastika
(the Nandavartta) and he passed to moksa from Sameta Sikhara (Mt Parsvanatha).
(19) The nineteenth Tirthankara is the
most interesting of all, for owing to deceitfulness in a previous life this
saint was born as a woman; having,
however, done all the twenty things that make an ascetic a
Tirthankara, nothing could prevent his becoming one; but his previous deceitfulness resulted in his becoming a female
Tirthankara. She was born in
Mithila, where her parents, king
Kumbera and Queen Prabhavati, ruled.
Before her birth her mother longed to wear a garland (malli) woven of
the flowers of all seasons.
Mallinatha's symbol is a water-jar, and she also passed to moksa from
Sameta Sikhara. The Digambaras, who
deny that any woman can pass to moksa without rebirth as a man, deny of course
that Mallinatha could have been a woman.
(20) Before the birth of Munisuvrata, his
mother, the wife of King Sumitra of Rajgriha, kept all the beautiful vows
of Jainism (su vrata, good vows) as devoutly as if she had been an ordinary
woman and not a queen; hence the child's name. His parents, while Khatriya er
Rajputs, belonged to the Hari dynasty, whereas all the other Tirthankaras, save
the twenty-second, belonged to the Iksvaku family. His symbol is the tortoise.
(21) The twenty-first Tirthankara,
Nominatha, was born in Mathura to king Vijay and Queen Vipra. His emblem is the
blue lotus, and he attained moksa from Sameta Sikhar.
(22) The twenty-second Tirthankara (like
the twentieth) is always represented as black; He was son of Samudravijaya,
King of Sau-ripura. Krishna and his brother Baldeva lived at this time, and
were cousins of Neminatha. His sign was the conch shell.
Unlike most of the other Tirthankara, he attained moksa from Girnar in Kathiawad.
The twenty-third and twenty-fourth Tirthankara are respectively Parsvanatha
and Mahavira.
MAHAVIRA'S CHILDHOOD
The sixth
century B. C. was a period of revolt against Brahmanical influences in India,
at least in Northern India. Some two thousand five hundred and sixty six years
ago in Besarh, near modern Patna in Bihar in the Kashtrya ward of Vaisali an
Apostle was born. He who made one of the most emphatic protests the world has
ever known against accounting luxury, wealth or comfort. Almost paradoxical, it
seems, that the warrior caste should produce the great apostle of ahimsa or non
killing. He was afterwards known from his exploits as Mahavira - the great hero
but his earliest name he derived from his birthplace, being known as Vaisaliya
- the man of Vaisal. The chief of one of these Kshtriya clans named Siddharth
was a man of some eminence in the State, for he married the daughter of the
King of that State, a Kshtriya girl named Trisala. His symbol was a Lion,
There is a legend about Mahavira's birth which is recorded in the
Jain sacred books, and which possesses some value as showing the intense hatred existing between the Brahman lady, Devananda, wife of the Brahman Risabh.idatta, living in the Brahmanical
part of the town, saw the Fourteen Auspicious Dreams which foretold the birth
of a great saint or Tirthankara. But
Indra, the chief of the gods, saw from his celestial throne what had happened,
and knew that the child would be the great Tirthankara Mahavira; so he sent a
deer to remove the embryo from Devananda and to give it to Trisala, in order
that Mahavira might not be born in a 'beggarly or Brahman' family. However that
may be, the stories go on to show
how carefully Trisala, 2,566 years ago, gave birth to a
perfectly healthy child in 599 Before Christ or towards the end of the Dusma
Susma period, as the Jains reckon time, on the thirteenth day of the bright half of the moon in the
month of Chaitra.
When the child
was three days old, it was shown the Sun and the moon (this is not usual now);
on the sixth day was observed the religious vigil (modern Jains still worship
'Mother Sixth) Trisala bathed on the tenth day, and on the twelfth, after the
usual family feast, the boy was named with all pomp and show. In India it is the
father's sister who usually names a child, but his parents them&elves chose
Mahavira's name, announcing that 'since the prince was placed in the womb of
the Ksatriyani Tri sala this family's (treasure) of gold, silver, corn, jewels,
pearls, shells, precious stones and corals increased, therefore the prince
shall be called Vardbamana' (i. e. the Increasing). Mahavira was some times, as
we have seen, called Vaisaliya from his birth place; his followers, however
seldom call him by this or by the name his parents gave him, but prefer to use
the title they say the gods gave him, that of Mahavira, the great hero, or else
Jina, the conqueror, though this last is really more used in connection with
the religion (Jainism) he founded than with himself. He is also known as
Jnataputra, Namaputra, Sasanayaka.
We have noticed
some of the legends that have gathered round Mahavira, and it is worth while
examining more, since legends help us in special way to grasp the latent ideals
of a faith. We can learn from them what its followers admire and what they
despise, and also what qualities they revere sufficiently to link with their
founder's name If we contrast the stories told of Mahavira with those told, for
instances, of Lord Krishna by Hindus, we shall see at once that the thoughts of
these early followers of Jainism moved on a higher, cleaner plane, and this
purity of thought is one of the glories of Jainism today.
Austere though
the creed of the Jain is, there are some amongst them whose habit of mind leads
them to interpret even these severe tenets as sternly as possible. This
diversity of temperament (which is surely inherent in the human race) manifests
itself in the stories told of Mahavira's life. The Digambara always represent
their hero as choosing the sterner and less pleasing path; avoiding marriage
and going on his way unhindered by any fear of hurting his parents' feelings.
The Svetambara sect, on the other hand, believe that, though from his earliest
hours Mahavira longed to forsake the world and betake himself to homeless,
wandering life, he neverthless felt he could not do this during his parents'
lifetime, lest he should cause them pain.
Legends tell of
his boyish prowess and of how easily he excelled all his companions in strength
and physical endurance, as he did in beauty of mind and body. One day, they
say, the sons of his father's ministers had come as usual to play with him in
the royal gardens, when suddenly a mad elephant charged down on the group of
children, who fled hither and thither in their efforts to escape. Mahavira,
however, quietly went up to the infuriated animal, caught it by its trunk, and
climbing up on it, escaped being trodden by its feet by riding on its back!
According to the Svetambara tradition
Mahavira married Yasoda (belonging to the Kaundinya gotra) and a daughter was
born to them named Anuja (Anojja) or Priyadarsana. This daughter eventually
married Jamali, who, after becoming one of the Mahavira's followers and
colleagues, ended by opposing him. Their child (Mahavira's grand daughter) had
two names being known both as Sesavati and Yasovati.
Some ancient
Indians believe that the result of action (Karma) ties men to the cycle of
rebirth, and that if, through the cessation of life, action and its resultant
karma could be ended so much the less would be the danger of rebirth. This
tenet naturally encouraged belief in suicide as a form of prudential insurance!
Amongst the recorded deaths by suicide are those of Mahavira's parents, who
according to the Svetambara belief, died of voluntary - starvation; 'on a bed
of kusa grass they rejected all food, and their bodies dried up by the last
mortification of the flesh which is to end in death' At their death Mahavira,
who was by now approaching thirtieth year, felt free to become an ascetic, and
asked his elder brother's permission to renounce the world; the brother
consented, only stipulating that Mahavira should do nothing in the matter for a
year, lest people should think they had quarrelled.
The Digambara
accounts differ widely from this. According to them, even when only a child of
eight, Mahavira took the twelve vows which a Jain layman may take, and that he
always longed to renounce the world; other Digambara say that it was in his
thirtieth year that, whilst meditating on Ms 'self, he determined to become a
monk, realizing that he would only spend seventy-two years in this incarnation
as Mahavira. At first his parents were opposed to the idea of their delicately
nurtured child undergoing all the hardships that fall to the lot of a houseless
mendicant, but at last they consented, and it was during their lifetime that
Mahavira entered on the spiritual vocation.
Modern research
would seem to favour the Svetambara belief that Mahavira had married, but this
the Digambara strenuously deny, for an ascetic who has never married moves on a
higher plane of sanctity the one who has known the joys of wedded life.
(To be
continued)
Man is God's
highest creation, His image and secret. He is His beloved creation and
"powerhouse" which lights up the world. The world is the temple which
He sanctifies with the flame of His creation, man. Man, God's created
masterpiece, master of himself and of the world, is the subtlest miracle, that
wonder of wonders, within which lies the understanding and control of the two
worlds, the mystery of God and the Universe. In the music of creation, man is
His symphony, deriving delicate, divine rhythms from His Heart. Man, seemingly
imperfect, in whom the seed of Perfection has been planted and watered by His Love.
THE TEMPLE OF SRI SAI BABA
in the
Railway Colony at (Curla, Bombay 24.)
The First
temple of Shri Sai Baba was constructed and inaugurated by the Shri Bhagawati
Sai Samsthan, Central Railway colony, Kurla at Panvel (near the C. Rly Station
Panvel on the Bombay-Poona Road, about 70 Kms. from Bombay) on Thursday the
first January 1970.
The second
temple of Sri Sai Baba is recently constructed by the Samsthan and inaugurated
by His Holiness Sri Sai Padananda, Radhakrishna Swami (President of All India
Sai Samaj, Madras) in the midst of thousands of Sai devotees in general and a
galaxy of prominent Saints from all over India in particular, on Sri Rama
Navami Day i. e. Monday the 1st April 1974.
The celebration
started a day earlier (i. e. on 31-3-74) right from 4.00 a. m. with the
recitation of suprabhatam followed by Nagar sankirtan around the colony. During
the Nagar sankirtan a rare piece of cloth used by Baba alongwith His portrait
was carried personally by Sri Sai Sevak Narayan Baba. Through-out the Nagar
sankirtan the devotees sang the glories of Baba in the form of bhajans. At
different places the devotees performed the CHARAN pooja of Sri Sai Sevak
Narayan Baba and received blessings.
After the Nagar
sankirtan there was abhishek pooja and aarati in the Samsthan followed by PUNYA
VACHANAM, MA-HA GANAPATHI POOJA. GANAPATHI HOMAM, NAVAGR-AHA POOJA, NAVA GRAHA
HOMAM, VASTHU SHANTl AND KALASA POOJA at the New Temple.
It was a
touching sight to see the "Poor Feeding and Distribution of Clothes"
in which more than thousand people took part. The poor people made a systematic
long queue and were allowed inside the Samsthan for darshan before they were
given food and clothes.
In the evening,
Pooja, Aarati and recitation of Sri Sai Mahima took place in the Samsthan. The
Kalyan Bhajan Samaj took over the programme by their thrilling bhajans upto
9.30 p. m. when the Shej Aarati was perfomed. This was followed by Sri Sai Baba
Akhand bhajans from 10.00 p. m. to 6.00 a. m. by Sri Sai Bhajan Mandali of Dadar.
The function
was inter alia attended by the following out-standing persona lities:-
1.
H. H. Radhakrishna Swamy (Sri Sai Padananda) President, All India Sai
Samaj from Bangalore.
2.
Sri Dandavate Maharaj of Gangapur.
3.
Sri Ratnakar Baba of Wada.
4.
Sri N. P. Avasthi from Poona, an associate of Baba.
5.
Dr. K. B. Gawanker also an associate of Baba.
6.
Sri D. D. Neroy, India's famous
Process Artist and block maker who is the first block maker of
Sri Sai Baba's protrait.
7.
Shri H. B. Talim, the famous Sculptor who together with his Late father
made the statue of Baba at Shirdi,
The "Moorti Mandap Pravesham"
started at 6.30 a. m. on 1-4-74 with a well decorated chariot in which three
moorties were placed i.e. Mula moorti of Baba, two feet six inches, UTSAV
moorti of Baba in Italian marble, eighteen inches and the third one being Maha
Ganapathi in Indian marble also eighteen inches.
'The decorated
car was ceremoniously taken in procession with all accompaniments to the
mandapam opposite the new temple where appropriate vedic ceremonies were in
progress. On arrival at the spacious mandapam Maha Ganapathi pooja, Kumbha
sthapanam :and veda parayanam took place.
At 9.30 a. m.
Maha Ganapathi moorti sthapana was done, 'followed by the Mula moorti i. e. Sri
Sai Baba Sthapana which was done by H. H. Sai Padananda, Radhakrishna Swami.
The :Maruti moorti sthapana was done by Smt. Pushpa Chimanlal Mehta, an ardent
devotee of Baba. Earlier to this, the Kumbha sthapanam was ceremoniously done
by Sri Sai Sevak Narayan Baba. This was followed by Shanti pooja homam.
Before taking
up the next item of the programme the devotees were given a golden opportunity
to hear the amritvani of so many Saints from different parts of India,
collected together at one and the same place, which is quite rare. Shri
Dandavate Maharaj of Gangapur, Dr. K. B. Gawankar, Shri D. D. Neroy, Shri N. P.
Awasthi and Shri Talim addressed the gathering. They explained from their point
of view, ,the importance of the occassion.
Sri Ratnakar
Baba of Wada spoke with great eloquance and power expounding the inner meaning
and significance of certain rites of the Upasana Khanda of the Vedas. He is a
Gayatrimantra Sidha and words of light and power flowed out of him without any
hindrance like the Niagara-falls. Concluding his speech he remarked that the
assembly of so many saints and mahatmas here was not so remarkable as the power
of this zealous Sri Sai Sevak Narayan Baba attracting all of them irresistably
like a magnet attracting iron. This was more significant.
While
describing how SRI Sai Sevak Narayan
Baba came under the influence of
SRI SAI BABA, Ratnakar
Baba said,
"In
1958-59 Narayan Baba got a vigraham of Sri Sai Baba from Bal Yogini Saraswati
Amma, who had the miraculous power that whenever she dropped a pinch of kum-kum
in an open palm of a devotee, it would turn into a metallic moorti or figurine
of e. g. Rama, Krishna, Shiva, Hanuman, Devi, Jesus or Mary etc; but in Sai
Sevak Narayan Baba's hand it was a figure of Sri Sai Baba that materialised.
Again the following week yet another bigger moorti of the same Sri Sai Baba
appeared. At that time Narayan Baba did not know much of Sri Sai Baba much less
His devotee, he was puzzled and inquired, what these figurines were and their
significance. Balyogini Saraswati Amma had gone into trance at this inquiry and
when she came out of it, she explained that though he did not know Sri Sai Baba
much less that he was a devotee of Baba, yet Baba had chosen him for
manifesting His powers. There was something unprecedented and unique about Baba
that the like of which he had not come across in any scriptures or religious
literature."
The Chief Guest H. H. Sai Padananda,
Radha Krishna Swami, who had the
privilege of association with Seshadri Swamigal and Ramana Maharishi
and Narsimha Swami, opened his
illuminative address with a verse from Vivek Chudamani of Adi Shan-kara,
starting with "Sath Sangatvc......and ended with the value of Sath Sangh." He was much struck by the
self-control of the audience who without any volunteers to regulate the crowd,
were regulating themselves quietly and promptly. This was surely a sign and
symbol of their Shradha and Bhakti,
Before the
sthapana of the Mula moorti by H. H. Radhakrishna Swami, Sai Sevak Narayan Baba
accompanied by some Samsthan members sang in chorus the 'Sai Mahima' extolling
the limitless and incomprehensible glory of Baba. Earlier Narayan Baba had sung
a soul-thrilling song how one may travel to liberation by meditating on the holy
name of Sai, Sri Sai; the song was so thrilling that many including H. H.
Radhakrishna Swamy,
Sri Awasthi and
others asked for a copy of the song.
This was followed by the Prana Prathistha of the Mula moorti of Baba by H. H, Radhakrishna Swami
The evening
programme started at 6.00 p. m. with pooja aarati and bhajan. During this
programme, some of the Rly. officials e. g. Sri Ramchandran, Divisional
Personnel Officer, Shri Balbir Singh with other officers participated. This was
followed by the famous Rathotsav in which Baba's original portrait with a rare
piece of cloth worn by Him during His life time was carried in an illuminated
chariot tastefully decorated with flowers, around the colony. The Rathotsav was
musically well led by the famous Nadaswaram players (Nadaswaram Vidvan Sri
Thirumalai and party) from Matunga in addition to Bhajan goshti and fire works.
The Rathotsav
ended at 11.30 p. m. with hearty shouts of Jai Jai Kar and charan pooja of Sri
Sai Sevak Narayan Baba. Thus ended the celestial celebration of Kumbhabhishekam
of the New Temple held on the Shri Rama Navami Day.
SAI-SEVAK, B.
NARAYAN
Bombay-400024.
(A Biography)
By:- Shri S. N. Huddar
(Continued from
August 1974)
Chaturmas-17
Shak 1828 (1906 A. D.)
Narsoba Wadi
People were eagerly waiting for Swami Maharaj and they wished to bring him in procession with music from the outskirts. But Swamiji arrived suddenly and stood before Shri Datta Paduka for Darshan at midday. Though it was dinner time as the news of his arrival was known, people came to the ghat for his darshan. All bowed to him humbly. Swami Maharaj stayed at the Brah-manand Math. He did midday rituals and went for alms. Narsinha Saraswati (Dikshit Swami) was much delighted to have darshan of Swamiji.
From next day,
Swami Maharaj resumed his daily routine. He got up at 4 A. M. gave instructions
about sanyasa to Narsinha Saraswati. After morning bath and rituals he took
darshan of Shri Datta Paduka, worshipped Shri Narayan Swami and explained
Geeta Bhashya, Upnishat Bhashya etc. Then he read Brahmasutravritti and Jeevan
Mukti Vivek. Interested local people came to listen to him. Vakratund Kavishwar
Puranik also regularly came there. Visitors worshipped Swami Maharaj at 10 A.
M.
This time Swami
Maharaj stayed here for 2 months. Thousands of Rupees were received which were
taken by the priests. Cocoanuts, fruits and such eatables were distributed as
prasad. At 12 noon he would go for alms at 5 houses. Narsinha Saraswati
accompanied him. Alms were taken to Narayan Swami Math. He would take only 8
morsels as per Sanyasa Rule. Many
females would wait to take of his pattal and clean the place. One non-brahmin
woman could not get this opportunity of service for several days. Knowing this
Swamiji came out, dropped some rice particles on the ground and asked her to
pick up and clean the place. She did so and had consolation.
He explained
'Krishnalahari' and 'Shatshloki' of Shankara-charya in the afternoon- In the
evening he would go to sangam for rituals and at the time of the third round of
the Palakhi, he would come for darshan and return to Math. After Shejarati
(arati at the time of sleeping) he would sit on a stony varandah in front of
Narayan Swami Math to listen to the Bhajan as he liked it much. Vishnu Deo,
Patwardhan and others sang padas and Abhangas of Swami Maharaj and other saints
with devotion. After Arati, Mantra pushpa and Prasad, people dispersed at 12 in
the midnight. Swami Maharaj taught Bhrama Karma to those interested at this time
and then slept at 2 a. m, for only 2 hours.
Swamiji's Departure For Rameshwar Witheld
Guru Dwadashi
festival (Ashwin Vadya 12) was ceremonised by the priests. This year Kolhapur
state had taken objections for it and so the priests were anxious. Swamiji said,
"Do Kothi. pujan as usual and everything will be all right." On
Ashwin Vadya 10, Swamiji bathed in Krishna and came for darshan of Datta
Paduka, He got samadhi and Shri Datta told him to go to Rameshwar, knowing this
the people felt very much. All requested Swami Maharaj to stay for the
festival. Swamiji said that he could not disobey Shri Datta Adesh. The priests
continued to pour water on the Paduka incessantly to stop Swamiji's departure.
Shri Datta told Swamiji to stay in Vadi till further Adesh, Swamiji said,
"Be selling this body as you wish" Kolhapur State also lifted the ban
on the festival.
Kalkundrikar of
Belgaum had come there and he had invited Swamiji for alms. His wife had
completed cooking and was eagerly waiting for him. Swamiji came to her and
received alms. When people knew this, they were astonished as they had seen
Swamiji in Samadhi at Brahmanand Math the whole day. Some persons, who came
from other towns also saw Swami Maharaj at the border line of Vadi and received
prasad from him. Qandabua was puzzled to know these incidences. He asked
Swamiji at the time of evening Sandhya about this. He smiled and said; "I
do not know anything I was with you at the Math in Samadhi State."
Ekadashi Smart or Bhagwat?
This month
Ekadashi was on two days. Swamiji observed 2nd i. e. Bhagwat. Guru Dwadashi was
to be celebrated on that day. If Swamiji observed fast, how could he take
prasad of guru Dwadashi? Shri Datta asked Swamiji, "who am I, Smart or
Bhagwat?" Swamiji replied "Both" Shri Datta said, "Then any
one Ekadashi can be observed." so Swamiji observed first Smart Ekadashi
and received alms of Prasad the next day.
On Narak
Chaturdashi, all the devoteea gave mangal snan (auspicious bath) to Swami
Maharaj. Shri Narsinh Saraswati worshipped him with 16 upchars and the Arti was
sung as follows:-" Jai Jai Sri Maghadurvar Swami Paramarthma Hansa”
Very Hot Water Bath
After mantra
pushpa all offered Sashtang Dandwat- i. e. straight before and bowed to him.
Once in
Deepawali very hot water was poured on Shri Dattpaduka. The result being Swamiji began to pass
blood in urine When asked Shri Datta said "You are troubled by one day's h
water bath, then what should be my case if boiled water is poured on me for
5 days." Swami Maharaj inquired
whether boiled water was tested
before pouring on the Paduka and said "For your offence I am punished so
pray Shri Datta and beg his pardon."
Son Affected By The Spirit of His Father.
A person
affected by a spirit had come from Konkan. After darshan of Swamiji, the spirit
said, *'I am the father of this person. He does not follow the routine of
recitation of Vishnu Saha-sranam and feeding of 'Atithi' (guest) daily. If he
follows these rules, I will not trouble him." Swamiji asked him to do
this. He returned acted as advised and he was relived of the spirit trouble.”
' A
person of Mangaon had 2 wives, but he had no issue Swami Maharaj asked him to
offer a gold cradle to a Brahmin. After doing this he had issues. Issues of one
other person of Man-goan did not survive. Swamiji asked him to observe fast on
Tuesday,
Vasudeorao
Thakur of Indore came to see Swami Maharaj. His wife was affected by a spirit
He was told that the samadhi of one of his forefathers was not cared for and
that he should arrange for its upkeep. Thakur searched out the place of Samadhi
in his Vast estate and arranged for its worship. His wife had good health
thereafter.
Laper
Brahmin Cured
A Brahmin
suffering from Leprosy had come from Vengurla and stayed at Vadi for over 5
years for relief. He requested Swami Maharaj for relief and Swamiji after
consulting Shri Datta, told him to feed an ass with Puran (delicious food made
of gram dal and gur or sugar) and asked him, if he needs, he should take money from
that offered by the devotees. He took one rupee and arranged to prepare puran
and offered it to an ass in a jungle. He came for bath at midday when Swamiji
was also bathing. He took bath on the lower side. After taking 3 dips he came
up and observed that he was cured.
Balu Sadhala of
Barsi was learning Vedasat Sangli He came for the darshan of Swami Maharaj and
requested to favour him with mantropdesh Swamiji said, "For a Brahmin
Gayatri is a principal mantra. He should observe Gayatri Purashcharan and get
his desires fulfilled. Next he should recite mantra of his family God, who has
been protecting the family, As you have come here, observe a gurucharitra
saptah and recite 'Digambara Digam-bara shripad Vallabh Digambara.'