Re: Digest for shirdi-sai-baba-sai-satcharitra@googlegroups.com - 6 Messages in 5 Topics

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Harish Benjwal

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Nov 1, 2012, 8:58:30 AM11/1/12
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om sai ram

On Thu, Nov 1, 2012 at 4:18 AM, <shirdi-sai-baba...@googlegroups.com> wrote:

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    "Sai.Manisha" <sai.m...@gmail.com> Nov 01 01:51PM +0800  

    *Thursday Message:*
     
    Blessed is Shirdi and blessed is Dwarkamayi where Shri Sai lived and moved
    until He took Mahasamadhi. Blessed are the people of Shirdi whom He obliged
    and for whom He came such long distance. Shirdi was a small village first,
    but it attained great importance, on account of His contact and became a
    Tirtha, holy place of pilgrimage. Equally blessed are the womenfolk of
    Shirdi, blessed is their whole and undivided faith in Him. They sang the
    glories of Baba while bathing, grinding, pounding corn and doing other
    house-hold work. Blessed is their love, for they sang sweet songs which
    calm and pacify the minds of the singers and listeners.
     
    *Baba's Interpretation *
     
    Nobody believed that Baba knew Sanskrit. One day He surprised all by giving
    a good interpretation of a verse from the Gita to Nanasaheb Chandorkar. A
    brief account about this matter was written by Mr.B.V.Deo, Retired
    Mamlatdar and published in Marathi in 'Shri Sai Leela' magazine, Vol IV.
    Sphuta Vishaya, page 563. Short accounts of the same are also published in
    'Sai Baba's Charters and Sayings' page 61 and in 'The Wondrous Saint Sai
    Baba', page 36 - both by Brother B.V.Narsimhaswami. Mr.B.V.Deo has also
    given an English version of this in his statement dated 27-9-1936 and
    published on page 66 of "Devotees' Experiences, Part III" published by the
    said Swami. As Mr.Deo has got first hand information about this Subject
    from Nanasaheb himself we give below his version.
     
    Nanasaheb Chandorkar was a good student of Vedanta. He had read Gita with
    commentaries and prided himself on his knowledge of all that. He fancied
    that Baba knew nothing of all this or of Sanskrit. So, Baba one day pricked
    the bubble. These were the days before crowds flocked to Baba, when Baba
    had solitary talks at the Mosque with such devotees. Nana was sitting near
    Baba and massaging His Legs and muttering something.
     
    Baba - Nana, what are you mumbling yourself?
     
    Nana - Iam reciting a shloka (verse) from Sanskrit.
     
    Baba - What shloka?
     
    Nana - From Bhagawad-Gita
     
    Baba - Utter it loudly.
     
    Nana then recited B.G.IV-34 which is as follows :-
     
    *'Tadviddhi Pranipatena Pariprashnena Sevaya,*
     
    *Upadekshyanti Te Jnanam Jnaninastattwadarshinah'*
     
    Baba - Nana, do you understand it?
     
    Nana - Yes.
     
    Baba - If you do, then tell me.
     
    Nana - It means this - "Making Sashtanga Namaskar, i.e., prostration,
    questioning the guru, serving him, learn what this Jnana is. Then, those
    Jnanis that have attained the real knowledge of the Sad-Vastu (Brahma) will
    give you upadesha (instruction) of Jnana."
     
    Baba - Nana, I do not want this sort of collected purport of the whole
    stanza. Give me each word, its grammatical force and meaning.
     
    Then Nana explained it word by word.
     
    Baba - Nana, is it enough to make prostration merely ?
     
    Nana - I do not know any other meaning for the word 'pranipata' than
    'making prostration'.
     
    Baba - What is 'pariprashna'?
     
    Nana - Asking questions.
     
    baba - What does 'Prashna' mean?
     
    Nana - The same (questioning).
     
    Baba - If 'pariprashna' means the same as prashna (question), why did Vyasa
    add the prefix 'pari'? Was Vyasa off his head?
     
    Nana - I do not know of any other meaning for the word 'pariprashna'.
     
    Baba - 'Seva', what sort of 'seva' is meant?
     
    Nana - Just what we are doing always
     
    Baba - Is it enough to render such service?
     
    Nana - I do not know what more is signified by the word 'seva'.
     
    Baba - In the next line "upadekshyanti te jnanam", can you so read it as to
    read any other word in lieu of Jnanam?
     
    Nana - Yes.
     
    Baba - What word?
     
    Nana - Ajnanam.
     
    Baba - Taking that word (instead of Jnana) is any meaning made out of the
    verse?
     
    Nana - No, Shankara Bhashya gives no such construction.
     
    Baba - Never mind if it does not. Is there any objection to using the word
    "Ajnana" if it gives a better sense?
     
    Nana - I do not understand how to construe by placing "Ajnana" in it.
     
    Baba - Why does Krishna refer Arjuna to Jnanis or Tattwadarshis to do his
    prostration, interrogation and service? Was not Krishna a Tattwadarshi, in
    fact Jnana himself.
     
    Nana - Yes He was. But I do not make out why he referred Arjuna to Jnanis?
     
    Baba - Have you not understood this?
     
    Nana was humiliated. His pride was knocked on the head. Then Baba began to
    explain -
     
    (1) It is not enough merely to prostrate before the Jnanis. We must make
    Sarvaswa Sharangati (complete surrender) to the Sad-guru.
     
    (2) Mere questioning is not enough. The question must not be made with any
    improper motive or attitude or to trap the Guru and catch at mistakes in
    the answer, or out of idle curiosity. It must be serious and with a view to
    achieve moksha or spiritual progress.
     
    (3) Seva is not rendering service, retaining still the feeling that one is
    free to offer or refuse service. One must feel that he is not the master of
    the body, that the body is Guru's and exists merely to render service to
    him.
     
    If this is done, the Sad-guru will show you what the Janna referred to in
    the previous stanza is.
     
    Nana did not understand what is meant by saying that a guru teaches ajnana.
     
    Baba - How is Jnana Upadesh, i.e., imparting of realization to be effected?
    Destroying ignorance is Jnana. (cf. Verse-Ovi-1396 of Jnaneshwari
    commenting on Gita 18-66 says - "removal of ignorance is like this, Oh
    Arjuna, If dream and sleep disappear, you are yourself. It is like that."
    Also Ovi 83 on Gita V-16 says - "Is there anything different or independent
    in Jnana besides the destruction of ignornace?")* Expelling darkness means
    light. Destroying duality (dwaita) means non-duality (adwaita). Whenever we
    speak of destroying Dwaita, we speak of Adwaita. Whenever we talk of
    destroying darkness, we talk of light. If we have to realise the Adwaita
    state, the feeling of Dwaita in ourselves has to be removed. That is the
    realization of the Adwaita state. Who can speak of Adwaita while remaining
    in Dwaita? If one did, unless one gets into that state, how can one know it
    and realise it?
     
    Again, the Shishya (disciple) like the Sad-guru is really embodiment of
    Jnana. The difference between the two lies in the attitude, high
    realization, marvellous super-human Sattva (beingness) and unrivalled
    capacity and Aishwarya Yoga (divine powers). The Sad-guru is Nirguna,
    Sat-Chit-Ananda. He has indeed taken human form to elevate mankind and
    raise the world. But his real Nirguna nature is not destroyed thereby, even
    a bit. His beingness (or reality), divine power and widsom remain
    undiminished. The disciple also is in fact of the same swarupa. But, it is
    overlaid by the effect of the samaskaras of innumerable births in the shape
    of ignorance, which hides from his view that he is Shuddha Chaitanya (see
    B.G. Ch. V-15). As stated therein, he gets the impressions - "Iam Jiva, a
    creature, humble and poor." The Guru has to root out these offshoots of
    ignorance and has to give upadesh or instruction. To the disciple, held
    spell-bound for endless generations by the ideas of his being a creature,
    humble and poor, the Guru imparts in hundreds of births the teaching - "You
    are God, you are mighty and opulent." Then, he realizes a bit that he is
    God really. The perpetual delusion under which the disciple is labouring,
    that he is the body, that he is a creature (jiva) or ego, that God
    (Paramatma) and the world are different from him, is an error inherited
    from innumerable past births. From actions based on it, he has derived his
    joy, sorrows and mixtures of both. To remove this delusion, this error,
    this root ignorance, he must start the inquiry. How did the ignorance
    arise? Where is it? And to show him this is called the Guru's upadesh. The
    following are the instances of Ajnana :-
     
    1 - I am a Jiva (creature)
     
    2 - Body is the soul (I am the body).
     
    3 - God, world and Jiva are different.
     
    4 - I am not God.
     
    5 - Not knowing, that body is not the soul.
     
    6 - Not knowing that God, world and Jiva are one.
     
    Unless these errors are exposed to his view, the disciple cannot learn what
    is God, jiva, world, body; how they are inter-related and whether they are
    different from each other, or are one and the same. To teach him these and
    destroy his ignorance is this instruction in Jnana or Ajnana. Why should
    Jnana be imparted to the jiva, (who is) a Jnanamurti? Upadesh is merely to
    show him his error and destroy his ignorance.
     
    Baba added :- (1) Pranipata implies surrender. (2) Surrender must be of
    body, mind and wealth; Re: (3) Why should Krishna refer Arjuna to other
    Jnanis? "Sadbhakta takes every thing to be Vasudev (B.G.VII-19 i.e., any
    Guru will be Krishna to the devotee) and Guru takes disciple to be Vasudev
    and Krishna treats both as his Prana and Atma (B.G.7-18, commentary of
    Jnanadev on this). As Shri Krishna knows that there are such Bhaktas and
    Gurus, He refers Arjuna to them so that their greatness may increase and be
    known.
     
    *Construction of the Samadhi-Mandir*
     
    Baba never talked, nor ever made any fuss about the things which He wanted
    to accomplish, but He so skillfully arranged the circumstances and
    surroundings that the people were surprised at the slow but sure results
    attained. The construction of the Samadhi-mandir is an instance in point.
    Shriman Bapusaheb Booty, the famous multi-millionaire of Nagpur lived in
    Shirdi whith his family. Once an idea arose in his mind that he should have
    a building of his own there. Sometimes after this, while he was sleeping in
    Dixit's Wada, he got a vision. Bava appeared in his dream and ordered him
    to build a Wada of his own with temple. Shama who was sleeping there, got
    also a similar vision. When Bapusaheb was awakened, he saw Shama crying and
    asked him why. The latter replied that in his vision Baba came close to him
    and ordered distinctly - "Build the Wada with the temple. I shall fulfill
    the desires of all. Hearing the sweet and loving words of Baba, I was
    overpowered with emotion, my throat was choked, my eyes were overflowing
    with tears, and I began to cry." Bapusaheb was surprised to see that both
    their visions tallied. Being a rich and capable man, he decided to build a
    Wada there and drew up a plan with Madhavarao (Shama). Kakasaheb Dixit also
    approved of it. And when it was placed before Baba, He also sanctioned it
    immediately. Then the construction-work was duly started and under the
    supervision of Shama, the ground floor, the cellar and the well were
    completed. Baba also on his way to and from Lendi suggested certain
    improvements. Further work was entrusted to Bapusaheb Jog and when it was
    going on, an idea struck Bapusaheb Booty's mind that there should be an
    open room or platform and in the centre the image of Murlidhar (Lord
    Krishna with the flute) be installed. He asked Shama to refer this matter
    to Baba and get His consent. The latter asked Baba about this when He was
    just passing by the Wada. Hearing Shama, Baba gave His consent saying,
    "after the temple is complete I will come there to stay" and staring at the
    Wada He added - "after the Wada is complete, we shall use it ourselves, we
    shall live, move and play there, embrace each other, and be very happy."
    Then Shama asked Baba whether this was the auspicious time to begin the
    foundation-work of the central room of the Shrine. The latter answered in
    the affirmative. Shama got a coconut broke it and started the work. In due
    time the work was completed and an order was also given for making a good
    image of Murlidhar. But before it was ready, a new thing turned up. Baba
    became seriously ill and was about to pass away. Bapusaheb became very sad
    and dejected, thinking that if Baba passed away, his Wada would not be
    consecrated by the holy touch of Baba's Feet, and all his money (about a
    lakh of rupees) would be wasted away. But the words "Place or keep Me in
    the Wada" which came out of Baba's mouth just before His passing away,
    consoled not only Bapusaheb, but one and all. In due time Baba's holy body
    was placed and preserved in the central shrine meant or designed for
    Murlidhar and Baba Himself became Murlidhar and the Wada thus became the
    Samadhi-mandir of Sai Baba. His wonderful life is unfathomable.
     
    Blessed and fortunate is Bapusaheb Booty in whose Wada lies the holy and
    the pure body of Baba.
     
    *Bow to Shri Sai - Peace be to all *
     
     
     
     
     
    <http://sathgurushirdisaibaba.blogspot.com/>
    Sairam
    Baba Guide us all,
    At the feet of my Sathguru Sai Baba
    Baba's blessing are every where
    Manisha.Rautela.Bisht
     
    ~Visit Shirdi Sai Baba Websites~
    http://www.shirdisaibabakripa.org <http://www.shirdisaibabakripa.org>
    http://www.shirdisaibabatemples.org <http://www.shirdisaibabatemples.org/>
    http://www.saibababhajans.com
    http://shirdisaibabatamilstories.blogspot.com

     

    Harish Benjwal <harish.be...@gmail.com> Oct 31 08:21PM -0700  

    om sai ram
     
    On Wed, Oct 31, 2012 at 5:14 AM, <

     

    ANANDRAO KONDAPPA <anandrao...@gmail.com> Nov 01 10:08AM +0530  

    Om Sai Ram................sab ka malik ek.......allha malik
     
     
    On Wed, Oct 31, 2012 at 5:44 PM, <
     
    --
    *K.Anand Rao,*
    *Mob.-No-9427435768.*

     

    The Glory Of Shirdi Sai <saise...@gmail.com> Oct 31 10:48PM -0400  

    JAI SAI RAM
     
    * *
     
    * *
     
    *THE GLORY OF SHIRDI
    SAI*<http://www.saidarbarusa.org/archieves/current.pdf?BookName=EMagazineCurrent>
     
    * *
     
    *A Bi-Weekly Publication*
     
    *Issue 22/ 2012 dated 01-November-2012*
     
    www.saidarbarusa.org
     
    An affiliate of www.saidarbar.org Hyderabad
     
     
     
    A worker free of attachment is in the mode of goodness; a worker blinded by
    personal desire is in the mode of passion, and a worker who has completely
    forgotten how to tell right from wrong is in the mode of ignorance. But a
    worker who has taken shelter of Me is understood to be transcendental to
    the modes of nature.
     
    ~Uddhava Gita Quotes
     
     
     
     
     
     
     
    Dear SaiBandhu,
     
    Jai Sai Ram
     
     
     
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    of this issue
    is now available.
     
     
     
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Nov 2, 2012, 12:37:31 AM11/2/12
to shirdi-sai-baba-sai-satcharitra
om sai ram sab ka malik ek.....alhha malik
--
K.Anand Rao,
Mob.-No-9427435768.

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