Thursday Message From Shri Sai Satcharitra.
Sai.Manisha
Thursday Message :
Sai (Lord) was originally formless. he assumed a form for the sake of Bhaktas. With the help of the actress Maya, He played the part of the Actor in the big drama of the universe. Let us remember and visualize Shri Sai. Let us go to Shirdi, and see carefully the programmes, after the noon-Arati. After the Arati ceremony was over, Sai used to come out of the Masjid, and standing on its edge, distribute udi to the devotees with very kind and loving looks. The Bhaktas also got up with equal fervour, clasped His Feet, and standing and staring at Him, enjoyed the shower of Udi. Baba passed handfuls of Udi into the palms of the devotees and marked their foreheads with Udi with His fingers. The love He bore for them in His heart was boundless. Then He addressed the Bhaktas as follows:- "Oh Bhau, go to take your lunch; you Anna, go to your lodgings; you Bapu, enjoy your dishes". In this way He accosted each and every devotee and sent them home. Even now, you can enjoy these sights if you bring into play your imagination. You can visualize and enjoy them. Now bringing Sai before our mental vision, let us meditate on Him, from His Feet upwards to His face, and prostrating before Him humbly, lovingly and respectfully, revert to the story of this Chapter. Ishavasya Upanishad Das Ganu once started to write a Marathi commentary ont he Ishavasya Upanishad. Let us first give a brief idea of this Upanishad, before proceeding further. It is called a `Mantropanishad', as it is embodied in the Mantras of the Vedic Samhita. It constitutes the last or the 40th Chapter of the Vajasaneyi Samhita (Yajurveda) and it is, therefore, called Vajasaneyi Samhitopanishad. Being embodied in Vedic Samhitas, this is regarded as superior to all other Upanishads, which occur in the Brahmanas and Aranyakas (explanatory treatises on Martras and rituals). Not only this, other Upanishads are considered to be commentaries on the truths mentioned briefly in the Ishavasya Upanishad. For instance, the biggest of the Upanishads, viz, the Brihadaranyaka Upanishad, is considered by Pandit Satwalekar to be a running commentary on the Ishavasya Upanishad. Profesor R.D. Ranade says:- "The Ishopanishad is quite a small Upanishad; and yet it contains many hints which show an extraordinarily piercing insight. Within the short compass of 18 verses, it gives a valuable mystical description of the Atman, a description of the ideal sage, who stands unruffled in the minds of temptations and sorrows; and adumbration of the doctrine of Karma-Yoga as later formulated, and finally a reconciliation of the claims of knowledge and works. The most valuable ideas, that lies at the root of the Upanishad, is that of a logical synthesis between the two opposites of knowledge; and work, which are both required according to the Upanishad to be annulled in a higher synthesis". (page 24 of the Constructive Survey of the Upanishad Philosophy). In another place he says that "The poetry of the Ishopanishad is a Commixture of moral, mystical and metaphysical (ibid, Page 41)". From the brief description given above about this Upanishad, any one can see how difficult it is to translate this Upanishad in a vernacular language, and brief out its exact meaning. Das Ganu translated it in Marathi 'Ovi'metre, verse by verse, but as he did not comprehend the gist or essence of the Upanishad, he was not satisfied with his performance. He therefore consulted some learned men regarding his doubts and difficulties and discussed with them at great length. They did not solve them nor did they give him any rational and satisfactory explanation. So Das Ganu was a little restless over this matter. SadGuru only competent and Qualified to Explain As we have seen, this Upanishad is the quintessence of the Vedas. It is the science of self-realization, it is the scythe or weapon which can rend asunder the bondage of life and death, and make us free. Therefore, he thought, that he who has himself attained self-realization, can only give him the true or correct interpretation of the Upanishad. When nobody could satisfy Das Ganu, he resolved to consult Sai Baba about this. When he got an opportunity to go to Shirdi, he saw Sai Baba, prostrated himself before Him, and mentioned his difficulties about the Ishavasya Upanishad and requested Him to give the correct solution. Sai Baba, blessed him and said- "You need not be anxious, there is no difficulty about the matter, the mind-servant of Kaka (Kakasaheb Dixit) will solve your doubts at Vile Parle, on your way home". The people who went present then and heard this, thought that Baba was joking and said, "How could an illiterate maid-servant solve the difficulties of this nature", but Das Garu thought otherwise. He was sure, that whatever Baba spoke, must come true, Baba's word was the decree of the Brahma (Almighty). Kaka's Maid-Servant On fully believing in Baba's words, he left Shirdi and came to Vile Parle (a suburb of Bombay), and stayed with Kakasaheb Dixit. There the next day, when Das Ganu was enjoying his morning nap (some say when he was engaged in worship), he heard a poor girl singing a beautiful song in clear and melodious tones. The subject matter of the song was a crimson coloured Sari, how nice it was, how fine was its embroidery, how beautiful were its ends and borders etc. He liked the song so much that he came out, and saw that it was being sung by a young girl, the sister of Namya, who was a servant of Kakasaheb. The girl was cleaning vessels, and had only a torn rag on her person. On seeing her impoverished condition, and her jovial temperament, Das Ganu felt pity for her and when Rao Bahadur M.V.Pradhan next day gave him a pair of dhotars, he requested him to give a sari to the poor little girl also. Rao Bahadur bought a good Chirdi (small Sari) and presented it to her. Like a starving person getting luckily good dishes to eat, her joy knew to bounds. Next day she wore the new Sari, and out of great joy and merriment, whirled, danced round and played `Fugadi' with other girls and excelled them all. The Day following, she kept the new Sari in her box at home and came with the old and torn rags, but she looked as merry as she did the previous day. On seeing this, Das Ganu's pity was transferred into admiration. He thought that the girl being poor had to wear a torn rag, but now she had a new Sari which she kept in reserve and putting on the old rag, strutted herself, showing no trace of sorrow or dejection. Thus he realized that all our feelings of pain and pleasure depend upon the attitude of our mind. On thinking deeply over this incident, he realized that a man ought to enjoy whatever God has bestowed on him in the firm conviction that He besets every thing, from behind and before, and on all sides and that whatever is bestowed on him by God must be for his good. In this particular case, the impoverished condition of the poor girl, her torn rag and the new Sari, the donor, the dance and the acceptance were all parts of the Lord and pervaded by Him. Hence, Das Ganu got a practical demonstration of the lesson of the Upanishad - the lesson of contentment with one's own lot in the belief that whatever happens, is ordained by God, and is ultimately good for us. Unique Method of Teaching From the above incident, the reader will see that Baba's method was unique and varied. Though Baba never left Shirdi, He sent some to Machhindragad, some to Kolhapur or Sholapur for practising sadhanas. To some He appeared in His usual form, to some He appeared in waking or dreaming state, day or night and satisfied their desires. It is impossible to describe all the methods, that Baba used in imparting instructions to His Bhaktas. In this particular case, He sent Das Ganu to Vile Parle, where he got his problem solved, through the maid-servant. To those, who say that it was not necessary to sent Das Ganu outside and that Baba could have personally taught him, we say that Baba followed the right or best course, or how else could Das Ganu would have learnt a great lesson, that the poor maid-servant and her Sari were pervaded by the Lord. The Ethics of the Ishavasya Upanishad "One of the main features of the Ishavasya Upanishad, is the ethical advice it offers, and it is interesting to note that the ethics of the Upanishad are definitely based upon the meta-physical position advanced in it. The very opening words of the Upanishad tell us that God pervades every thing. As a corollary from this metaphysical position, the ethical advice it offers is, that a man ought to enjoy whatever God bestows on him in the firm belief, that as He pervades everything, whatever is bestowed on him by God must be good. It follows naturally, that the Upanishad should forbid us from coveting another man's property. In fact, we are fittingly taught here a lesson of contentment with one's own lot in the belief that whatever happens, it is divinely ordained and it is hence good for us. Another moral advice is, that man must spend his life-time always in doing action, specially the karmas enjoined in the Shastras, in a mood of believing resignation to His will. Inactivity, according to this Upanishad, would be the canker of the soul. It is only when a man spends his life-time on doing actions in this manner, that he can hope to attain the ideal of Naishkarmya. Finally, the text goes on to say that a man, who sees all beings in the Self and sees the Self as existing in all beings; in fact, for whom all beings and everything that exists have becomes the Self - how can such a man suffer infatuation? What ground would such a man have for grief? Loathfulness, infatuation and grief verily proceed from our not being able to see the Atman in all things. But a man, who realizes the oneness of all things, for whom everything has become the Self, must ipso facto, cease to be affected by the common foibles of humanity. (Page 169-170 of The Creative Period by Messrs. Belvalkar and Ranade). Bow to Shri Sai - Peace be to all
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.shirdisaibabatemples.org http://www.saibababhajans.com http://shirdisaibabatamilstories.blogspot.com |
Sai.Manisha
Thursday Message:
The last wish or thought that a man has at the hour of death, determines his future course. Shri Krishna has said in Gita (VIII-5-6) that "he who remembers Me in his last moments, comes verily to Me, and he that meditates otherwise at that time goes to what he looks for." We cannot be certain that we can entertain a particular good thought at our last moment, for, more often than not, we are more likely to be frightened and terrified by many causes. Hence constant practice is necessary for enabling us to fix our mind on any desired good thought at any or the last moment. All Saints, therefore, recommended us to always remember God and chant His name always, so that we may not be puzzled when the time for departure comes. The devotees on their part surrender themselves completely to the Saints, fully believing that the all-knowing Saints would guide and help them in their last moments. A few such cases will be noted here. (1) Vijayanand A Madrasi Sannyasi named Vijayanand started on a pilgrimage to Manasa-Sarovar. En route, hearing Baba's fame, he halted at Shirdi. There he met one Somadevaji Swami of Hardwar and enquired of him about the particulars of the Manasa-Sarovar trip. The Swami told him that the Sarovar was 500 miles above the Gangotri and described to him the difficulties of the journey, viz. plenty of snow and the change of dialect every 50 koss and the suspicious nature of the people of Bhutan who give a lost of trouble to the pilgrims on the way. Hearing this, the Sannyasi was dejected and cancelled the trip. Then when he went to Baba and prostrated himself before Him, Baba got enraged and said, "Drive out this useless Sannyasi, his company is of no use". The Sannyasi did not know Baba's nature. He felt discomforted, but sat there watching things that were going on. It was the morning Darbar and the Masjid was overcrowded. Baba was being worshipped in various ways. Some were washing His Feet, some taking the Tirth (holy water) from His toe and drinking it heartily and some touching their eyes with it, some were applying sandal-paste, and some scents to His body. And all were doing these things forgetting the distinction of caste and creed. Though Baba got enraged with him, he was filled with affection for Baba and he did not like to leave the place. He stayed in Shirdi for two days when he got a letter from Madras stating that his mother was very ill. He felt very dejected and wanted to be by his mother's side; but he could not leave without Baba's permission. So he saw Baba with the letter in hand and asked for His permission to return home. The omniscient Baba knowing the future said to him - "If you so loved your mother, why did you take Sannayasa? Fondness or attachment ill becomes an ochre garb. Go and sit quiet at your lodging, wait with patience for a few days. In the Wada there are many robbers, bolt your doors, be very vigilant, the thieves will carry everything. Wealth and prosperity are transient and the body is subject to decay and death. Knowing this, do your duty, leaving all attachment to the things of this world and next. He who does this and surrenders himself to the Feet of Hari (Lord) will get free from all troubles and attain bliss. The Lord runs and helps him who remembers and meditates on Him with love and affection. Your store of past merits is considerable, so you have come here. Now attend to what I say and realise the end of your life. Being desireless, begin from tomorrow the study of Bhagwat. Do three 'saptahas' i.e. three reading during three weeks, conscientiously. The Lord will be pleased with you and destroy your sorrows, your illusions will vanish and you will get peace." Seeing that his end was approaching, Baba prescribed that remedy and made him read 'Ramavijaya' which pleases the God of death. Next morning after bathing and other purifying rites he commenced to read Bhagwat in a secluded part in the Lendi garden. He completed two readings and thereafter felt much exhausted. He returned to the Wada and stayed in his lodging for two days and on the third day he breathed his last on Fakir (Bade) Baba's lap. Baba asked the people to preserve the body for a day for a good reason. The police afterwards came and on making proper enquiries gave permission for the disposal of the body. It was buried in a proper place with due rites. In this way Baba helped the Sannyasi and ensured him Sadgati (salvation). (2) Balaram Mankar There was a house-holder devotee of Baba by name Balaram Mankar. When his wife passed away, he got dejected and entrusting his household to his son, left his home and came to Shirdi and lived with Baba. Being pleased with his devotion, Baba wanted to give a good turn to his life and He did this in this wise. He gave him Rs. 12/- and asked him to go and live in Macchindragad (District Satara). Mankar was first unwilling to go and stay away from Baba, but Baba convinced him that he was giving the best course for him and asked him to practise mediation thrice a day on the Gad. Believing in Baba's words, Mankar came to the Gad. He was much pleased with the lovely sight, pure water, healthy air and the surroundings of the place, and began to practice assiduously the meditations as recommended by Baba. After some days he got a revelation. Generally Bhaktas get revelation in their Samadhi or trance states, but in Mankar's case he got it, when he came down to his ordinary consciousness from his trance. Baba appeared to him in person. Not only that Mankar saw Him, but he also asked Him why he was sent there. Baba replied - "In Shirdi many thoughts and ideas began to rise in your mind and I sent you here to rest your unsteady mind. You thought that I was in Shirdi with a body composed of the five elements and three and a half cubits in length, and not outside of it. Now you see and determine for yourself whether the person you see here now is the same you saw at Shirdi. It is for this reason that I sent you here." Then after the period was over, Mankar left the Gada and proceeded to his native place Bandra. He wanted to travel by rail from Poona to Dadar, but when he went to the booking office to get a ticket, he found it very much crowded. He could not get his ticket soon, when, a villager with a langoti (piece of cloth) on his waist and kambali on his shoulder turned up and said - "Where are your going?" "To Dadar." replied Mankar. Then he said - "Please take this Dadar ticket of mine; as I have some urgent business here, I have cancelled my Dadar trip." Mankar was very glad to receive the ticket and was just taking out money from his pocket, when the rustic disappeared in the crowd. Mankar tried to find him out in the crowd, but it was in vain. He waited for him till the train left the station but found no trace of him. This was the second revelation Mankar got in a strange form. Then Mankar after visiting his home, again returned to Shirdi and remained there at Baba's feet, always following His biddings and advice. In the end, he was very fortunate to leave this world in the presence, and with the blessings of Baba. (3) Tatyasaheb Noolkar Hemadpant gives no particulars regarding Tatyasaheb Noolkar, except the bare mention of the fact that he up his ghost in Shirdi. A brief summary of his account that appeared in the Sai Leela magazine is given here. Tatyasaheb was a Sub-Judge at Pandharpur in 1909, when Nanasaheb Chandorkar was Mamalatdar there. Both met often and exchanged talks. Tatyasaheb did not believe in saints, while Nanasaheb loved them. Nanasaheb often told him the Leelas of Sai Baba and pressed him to go to Shirdi and see Baba. He finally agreed to go to Shirdi on two conditions:- (1) he must get a Brahmin cook, and (2) must get good Nagpur oranges for the presentation. Both these conditions were providentially fulfilled. A Brahmin came to Nanasaheb for service and he was sent to Tatyasaheb and a fruit parcel containing 100 beautiful oranges was received by Tatyasaheb, the consigner being not known. As the conditions were fulfilled, Tatyasaheb had to go to Shirdi. At first Baba was much enraged with him. But by and by Tatyasaheb got such experiences that he was convinced that Baba was God incarnate. So he was enamoured of Baba and stayed there till his death. As his end was approaching, sacred literature was read out to him and at the last hour Baba's Pada-tirth was brought and given to him for drinking. Baba on hearing of his death, said, "Oh, Tatya went ahead of us, he won't be reborn." (4) Megha The story of Megha has been already described in Chapter 28. When Megha died, all the villagers followed the funeral procession. Baba also accompanied them and showered flowers on Megha's body. After the obsequies were performed, tears flowed from Baba's eyes and like an ordinary mortal, Baba showed Himself overcome with grief and sorrow. Then covering the body with flowers and crying like a near relation, Baba returned to the Masjid. Many Saints have been seen giving Sadgati to men, but Baba's greatness is unique. Even a cruel animal like a tiger came to Baba's feet for being saved. It is this story which will be narrated now. (5) Tiger Seven days before Baba passed away, a wonderful incident occured at Shirdi. There came a country-cart and stopped in front of the Masjid. A tiger was on the cart, fastened with iron chains, with its fierce face turned to the rear. It was suffering from some pain or agony. Its keepers - three Derveshis - were taking it from place to place and making money by exhibiting it. It was the means of their subsistence. They tried all sorts of remedies to cure it from the malady it was suffering from, but all was in vain. Then they heard of Baba's fame and came to Him with the animal. They got it down the chains in their hands and made it stand at the door. It was naturally fierce, besides, disease ridden. So it was restless. The people began to look at it with fear and amazement. The Derveshies went in, told Baba everything about the animal and with His consent, brought it before Him. As it approached the steps, it was taken aback on account of the lustre of Baba and hung its head down. When both saw each other, it got on the step and looked at Baba with affection. Immediately it moved the tuft of its tail and dashed it thrice against the ground and then fell down senseless. On seeing it dead the Derveshis were first much dejected and full of sorrow, but on mature thought they came to their senses. They considered that as the animal was diseased and nearing its end, it was very meritorious on its part that it should meet its death at the feet and in the presence of Baba. It was their debtor, and when the debt was paid off it was free and met its end at Sai's Feet. When any creatures bow down their heads at saints' feet and meet death, they are saved; and unless they have got a good store of merit on their account, How could they get such a happy end? |