Re: [Shirdi Sai Baba - Sai SatCharitra - Discussions ] 17490 Digest for shirdi-sai-baba-sai-satcharitra@googlegroups.com - 11 Messages in 8 Topics

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Harish Benjwal

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Dec 1, 2012, 7:17:33 AM12/1/12
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om sai ram


On Sat, Dec 1, 2012 at 3:57 AM, <shirdi-sai-baba...@googlegroups.com> wrote:

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    "Sai.Manisha" <sai.m...@gmail.com> Nov 29 05:48PM +0800  

    *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.
     
     
    Now we close the Chapter with another beautiful extract about this
    Upanishad.
     
    *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 *
     
     
     
    <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

     

    The Glory Of Shirdi Sai <saise...@gmail.com> Nov 28 07:46PM -0500  

    JAI SAI RAM
     
    * *
     
    * *
     
    *THE GLORY OF SHIRDI
    SAI*<http://www.saidarbarusa.org/archieves/current.pdf?BookName=EMagazineCurrent>
     
    * *
     
    *A Bi-Weekly Publication*
     
    *Issue 24/ 2012 dated 29-November-2012*
     
    www.saidarbarusa.org
     
    An affiliate of Saidarbar Hyderabad
     
     
     
    When the senses are stalled, when the mind is at rest, when the intellect
    wavers not-- that, say the wise, is the highest state. This calm of the
    senses and the mind has been defined as yoga. One who attains it is freed
    from delusion.
     
    - Katha Upanishad
     
     
     
     
     
     
     
    Dear SaiBandhu,
     
    Jai Sai Ram
     
     
     
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    phani kumar <phani1...@gmail.com> Nov 22 05:39PM +0530  

    bava please help me and bless me
     

     

    GITA KHANAYAT <gitakh...@gmail.com> Nov 30 10:05PM -0800  

    Jai Jai Sai Ram
     
    On Fri, Nov 30, 2012 at 6:32 PM, Gunasagaran Ramanathan

     

    Harish Benjwal <harish.be...@gmail.com> Nov 30 06:20AM -0800  

    om sai ram
     
     
    On Fri, Nov 30, 2012 at 3:24 AM, <

     

    ANANDRAO KONDAPPA <anandrao...@gmail.com> Dec 01 09:59AM +0530  

    om sai ram ...................................sab ka malik
    ek..............allha malik
     
     
    On Fri, Nov 30, 2012 at 4:54 PM, <
     
    --
    *K.Anand Rao,*
    *Mob.-No-9427435768.*

     

    vikas nandlal <nandla...@yahoo.com> Nov 30 04:44AM -0800  

    updated an earlier sketch with tilted angle view. 
    any feedback/inputs pls write at below id.
     
    sincerely,vikas
    nandla...@yahoo.com

     

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Dec 1, 2012, 7:26:04 AM12/1/12
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om sai ram sab ka malik ek...allha malik
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