Sai Service Newsletter-09

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SAI SERVICE Newsletter – 09

Issue June 06, 2002

 

This Thursday's Message: .– (Baba said).

 

"This is a Brahmin, a white Brahmin, a pure Brahmin. This Brahmin

will lead lakhs of people to the Subra Marga and take them to the

Goal-right up to the end. This is a Brahmin's masjid"

 

a) Baba's Talk with Devotees

b) Divine Dews from our God

c) Weekly Article on Baba – How Baba spent his nights?

d) Spiritual Spectrum

e) Baba's Help

 

a. Baba's Talk with Devotees.

 

Saibaba: The key of my treasury is now placed in your hands. Ask for

anything you want Rs. 5 to 100 a month or what you will and I will

give it to you.

 

Devotee (M B Rage) declines to ask.

 

Saibaba: Ask something, I am anxious to give you.

 

Devotee: Is it agreed that you will grant anything I ask for?

 

Saibaba: Yes

 

Devotee: Then, Baba, I want this. In this and in any future birth

that may befall me, you should never part from me. You should always

be with me.

 

Saibaba: Yes, I shall be with you, inside and outside you, whatever

you may be or do.

 

b. Divine Dews from our God

 

 Unless God wills it, no one meets us on the way. (SSS Ch. XXXII)

 

 Believe in God ! (SSS Ch. XXXIV)

 

 Unless there is some relationship or connection, nobody goes

anywhere.

(SSS Ch. XVIII & XIX)

 

 I require no door to enter, I have no form; I always live

everywhere. (SSS Ch.XXVIII)

 

 She (Masjidmai) wards off all dangers and anxieties of the

children. (SSS Ch.XXII)

 

 Blessed and fortunate indeed is he, who knows me thus. (SSS Ch.XV)=

 

 

 You need not be anxious, there is no difficulty about the matter. =

 

(SSS Ch. XX)

 

c. Weekly Article:

How Baba spent his nights?

 

As Baba said, his nights were not intended for sleep. On the other

hand with his divine eye of supervision, he was keeping watch over

all his bhaktas in all their places and averting danger from them.

Look at this vast unimaginable task of one person trying to save

hundreds in hundred different places. The task is simply

unimaginable. No human being could ever succeed in it. It is the

divine Baba that could do it and that did it. His divine power

enabled him to do it and his divine kindness made him forego sleep

and all comforts for that purpose. the sacrifice of physiological

well-being by giving up sleep night after night, was very serous, but

Baba willingly consented to do it. Baba's body was human, though his

soul was divine. Baba had to undergo all the physiological evils of

protracted loss of sleep and loss of comforts.

 

Baba really cared more for the welfare of his children than for the

safety of his body. Baba however was both human and divine. His body

underwent serous damage by reason of the sacrifices he made.

Especially in a rude village where people had little imagination and

less civilization, his comforts were cut down mercilessly. to make up

for the loss of a whole night's sleep, he had the yogic power to

recoup his energies by spending one hour in sleep after the noon-

meal. But was he allowed to have that rest? Here is an instance.

 

Syamkarna, a horse, was presented to Baba's Sansthan, for the

sansthan requires a horse. A rustic was sent to the village to fetch

the horse. He returned and demanded his wages from Radhakrishna Ayi

who referred him to Shama. Shama in turn said, `Go and ask Baba', The

rude idiot ran up to the mosque at the time when Baba was taking his

rest after the noon meal and bawled out loudly saying, `Give me my

wages for bringing the horse'. Here comes the human element. Baba was

losing the very little rest that he got by this rustic's idiocity. He

got angry, took up a brickbat and flung it at the man. The strole hit

the man on the head and fetched blood. the man bawled out that he was

being killed for asking his wages. There were policemen in the

village of Shirdi and they would be only too ready to seize an

opportunity to launch a complaint against Baba and screw out as much

money as possible from him. H.S. Dixit was on the spot and scented

the danger. He sent for the rustic and told him the absurd mistake he

had committed in disturbing Baba's sleep and give him Rs. 200

wherewith he could buy a cart and a horse and become a carriage drive

in stead of being a miserable cooly that he was then. The man jumped

at the offer and the danger of prosecution was averted. We see here

the human element. Baba himself noted that element his gosttis.

referring to his human system he said, there are two parts of it. One

is spirit and the other is flesh. The latter he called matti, which

means clay. he said sometimes matti was up and anger broke out. This

is exactly what happened in the above case. The human element. The

human element could not be banished, and so Baba got angry and flung

a brickbat. Luckily all is well that ends well, and this incident,

far from damaging the man gave him a good fortune.

 

d. Spiritual Spectrum: (EXTRACTS FROM PURANAS, MESSAGES FROM

SATPURUSHAS)

 

Divine Wealth - Daivi Sampat - (continuation from last week)

 

Chapter 16, Verse 1:

1.Fearlessness (Abhayam):Among the Divine qualities, Fearlessness

stands foremost. Fear is an effect of ignorance. Identification with

the body causes fear. Blind attachment to the body, wife, children,

house, property etc. is the cause of fear. The sage who has realised

the Self is absolutely fearless.

 

"He who knows the Bliss of Brahman (God) from which words as well as

mind turn powerless, fears nothing." -Taittiriya Upanishad

 

Fear can be removed by constant thinking of the immortal and all-

blissful nature of the Self. If you lead a life of honesty and

truthfulness, if you devoutly observe the precepts of the scriptures

without doubting, if you lead a life of right conduct, and if you

remember God always, you will become fearless.

 

2.Purity of heart (Satvasamsuddhih): Purity of understanding,

cleanliness of life or purity of heart. Purity of mind, i.e., giving

up of cheating, hypocrisy, untruth and the like, in all dealings with

the people, and doing transactions with perfect honesty and integrity

is purity of heart. A purity of mind cannot be obtained without

devotion to the Lord.

 

3. Steadfastness in Knowledge and Yoga (Jnanayogavyavasthitih):

Understanding the nature of the Self as taught in the scriptures and

by the preceptor. Self-realisation through meditation on the Great

Sentence of the Upanishad, " I am Brahman" (Aham Brahmasmi) is

Knowledge. Yoga is union of the individual soul with the Supreme

Being; it is the realisation of the Self by concentration and

meditation through self-restraint and control of the senses.

 

(Fearlessness, Purity of heart, and Steadfastness in Knowledge and

Yoga are the three pre-eminent virtues amongst the Sattwic attributes

enumerated in verse 1 to 3. These three attributes are found in Jnana

(Knowledge) Yogis only. The other qualities are common to Jnana

Yogis, Karma Yogis, Raja Yogis, and Bhaktas or those following the

path of Devotion. If you cultivate one virtue, all other virtues will

cling to you by themselves. Fearlessness is the basis and foundation

of the whole of man's moral structure within.)

 

4. Alms giving (Dana); Distributing food, clothes etc., as far as it

lies within one's power, according to one's means. A charitable man

hastens to comfort the distressed and helps the needy.

 

5. Control of the senses:(Dama). Self -restraint, self-control,

control of the external senses. [Control of the inner senses or the

mind is described in verse no. 2 ]. The practice of self-control

annihilates the union between the senses and the sensual objects. He

keeps the senses under the strictest restraint. He is moderate in his

diet. He checks the outgoing tendencies of the mind and the senses.

He induces the mind and the senses to turn backwards towards their

source. As householders cannot practice perfect control of the

senses, even moderation or regulated and disciplined life will

constitute self-restraint for them. The practice of self-control

includes forgiveness, harmlessness, truth, steadiness and patience.

 

6. Sacrifice (Yajna): The fire worship (agnihotra or havan) and the

like enjoined in the Vedas and also the sacrifice to the gods (deva-

yajna) or worship of the gods, Pitr-Yajna, Bhuta-Yajna, Manusya-Yajna

and Brahma-Yajna enjoined in the scriptures (smrtis). [see page

"Mantras-Sacred fire" listed in the column on the left].

 

7. Study of scriptures (Svadhyaya): Study of the Vedas in order to

attain the 'unseen fruits'.

 

8. Austerity (Tapas): True Tapas is meditation on the Self. It is

fixing the mind on Brahman (Supreme Reality) or the Self. It is to

turn the mind towards the soul.

 

The three kinds of Tapas that are mentioned in The Bhagavad Gita,

Chapter 17, Verses 14, 15 and 16 come under this category. These

three verses are as follows:

 

Verse 14: Worship of the gods, the twice-born, the teachers and the

wise, purity, straightforwardness, celibacy and non-injury are called

austerities (Tapas or self-discipline) of the body.

 

Verse 15: Speech which causes no excitement, truthful, pleasant and

beneficial, the practice of the study of the Vedas, are called

austerity of speech.

 

Verse 16: One should speak what is true; one should speak what is

pleasant. One should not speak what is true if it is not pleasant nor

what is pleasant if it is false. This is the Sanatan (eternal,

ancient ) dharma.

 

9. Straightforwardness (Arjavam): This is conducive to the attainment

of knowledge. The aspirant should always be candid, upright or

straightforward. Straightforwardness should be his constant attitude.

A just and truthful man alone can be straightforward. He is respected

by the people. He is liked by all. He attains success in all his

endeavours. He never hides facts or truth.

 

Chapter 16, Verse 2:

 

10. Harmlessness (Ahimsa): Non-injury in thought, word and deed. By

refraining from injuring living creatures, the outgoing forces of

Rajas are curbed. Ahimsa is divided into physical, verbal and mental.

 

11. Truth (Satyam): Speaking of things as they are without uttering

unpleasant words or lies. This includes self-restraint, absence of

jealousy, forgiveness, patience, endurance and kindness

 

12. Absence of anger (Akrodha): Absence of anger when insulted,

rebuked or beaten, i.e., even under the gravest provocation.

 

13. Renunciation (Tyagah): Literally giving up; giving up of vasanas,

egoism and the fruits of action. Charity is also tyaga.

 

[For explanations of the term 'VASANA' visit page "Gita for

Children". See column on the left. ]

 

14. Peacefulness (Santi): Serenity of the mind or tranquillity

 

15. Absence of crookedness (Apaisunam): Aversion to slander and

absence of narrow-mindedness.

 

16. Compassion towards beings (Daya): Compassion to those who are in

distress. A man of compassion has a tender heart. He lives only for

the benefit of the world. Compassion indicates realisation of unity

or oneness with other creatures.

 

17. Freedom from covetousness (Aloluptvam): Non-covetousness. The

senses are not affected or excited when they come in contact with

their respective objects; the senses are withdrawn from the objects

of the senses, just as the limbs of the tortoise are withdrawn by it

into its own shell.

 

18. Gentleness (Mardavam).

 

19. Modesty (Hrih): It is shame felt in the performance of actions

contrary to the rules of the Vedas or of Society.

 

20. Absence of fickleness (Achapalam): Not to speak in vain. Not to

move the hands and legs in vain. Avoidance of useless action.

 

Chapter 16, Verse 3:

 

21. Vigour (Tejas): Vigour, energy, brilliance. The aspirant who is

bent on attaining salvation marches boldly on the spiritual path.

Nothing can tempt him or slacken his progress. This unbroken progress

towards the realisation of the Self or the Absolute is lustre. It

overcomes the downward pull of Tamas.

 

22. Forgiveness (Kshama): He who is endowed with this virtue does not

exhibit anger even when he is insulted, rebuked or beaten, although

he is strong enough to take vengeance. He is unaffected by the insult

or injury.

 

23. Fortitude (Dhrti): The sage absorbs within himself all

calamities. He is steadfast even when he is in very trying and most

adverse conditions. This is a particular Sattwic vrtti or state of

mind which removes depression or exhaustion of the body and senses

when they sink down. An aspirant who is endowed with this divine

attribute never gets disheartened, even when he is under severe

trials and difficulties and tribulations. Dhrti is a divine tonic

when the body and the senses are in a state of low spirits or

dejection.

 

24. Purity (Saucham): This is of two kinds , viz., external and

internal. External purity are done by means of earth and water.

 

Internal purity: The mind and heart (intellect) are free from Maya;

free from deception, lust, anger, greed, pride, jealousy, hypocrisy,

likes and dislikes. Purity is achieved by the practice of celibacy,

forgiveness, friendliness, charity, humility, nobility, love,

complacency, compassion etc.

 

25. Absence of hatred (Adroha): Freedom from malice. Includes absence

of desire to injure others.

 

26. Absence of overweening pride (Atimanita): Atimanita is great

pride. A proud man thinks that he is superior to others and that he

is worthy of being honoured by others.

The Divine Wealth or Daivi Sampat consists of these 26 attributes.

This is a rare gift from the Lord. This is an inexhaustible wealth

which cannot be taken away by thieves or robbers. This Daivi Sampat

helps the aspirant attain the imperishable and immaculate Brahmic

seat. It is the short cut to the realm of eternal bliss or moksha.

 

d. Baba's Help:

 

BABA'S HELP IN RESPECT OF PROPERTY (continuation from last issue)

 

The provision of wealth has taken various shapes, for example,

recovery of loans. We may here cite two instances. Bapu Saheb Jog,

who was performing Baba's puja, had lent money to an upcountry

person, and the time for limitation was approaching. Jog asked Baba

for permission to go and make his demand. Baba stopped him saying

that the debtor himself would come. Jog could not believe it, because

the debtor on previous occasions did not show very great readiness to

pay. Anyhow, he had to obey and so kept quiet. The limitation period

was gone. His legal claim was gone. But Baba acted on the mind of the

debtor, and the man came up with the principal sum of Rs.1400, and

paid it up without interest. Baba's ignoring the interest reminds one

of Baba's Muslim leaning, interest on debt is considered a sin

(Haram). In other cases also Baba has helped people to recover

amounts due to them. Baba has the same time enabled people to protect

themselves against false demands.

 

There was a Parsi who, after Baba's Mahasamadhi, prayed to Baba that

he should be saved from a proceeding on a promissory note, which was

absolutely without consideration. He had handed over to a friend a

promissory note and that friend sued on it. When he prayed to Baba,

Baba appeared in a dream, and promised to help him. Finally the claim

was settled in a reasonable way so that there was no large undue

demand made on the devotee.

 

Baba helps and has helped time and again in numerous cases, even in

civil litigation in respect of property. But on the whole he

dissuaded people from quarreling over property and going to court. He

told a lady, Athai, whose father had given her a portion of his

property and then withheld it from her for the sake of a second wife

whom he wanted to please, `God will give you plenty; do not file a

suit against your father. For it is after all your father that eats

your property that he has given'. Accordingly she got plenty of

income, and there was no necessity for her to file a suit against her

father.

 

Baba very often follows the policy of "not resisting evil" advocated

by Jesus, Mahatma Gandhi and other great souls. To a certain extent,

it is true that by not resisting evil, we not only promote our own

spiritual welfare, but sometimes meet the heart of the evildoer and

always get the support of the public and of God. Who, in some way or

other, try to recompense us for not resisting evil. At the same time

it is not a safe maxim for universal adoption for in society it is

often necessary to resist evil. What is meant by the maxim is that

you should not resist evil by another evil or by the use of force and

we can safely rely, in cases of evil done to us, on the protection of

our Guardian Sai.

 

So much in respect of property, readers may remember Baba's vast

powers of control over the minds of all people, and how when a

devotee – Kaka Sahib Dixit – had urgent need of money, he could

control the mind of a friend's son to run up with required 30,000

rupees even though it was quite a big sum, and gave it to Kaka Sahib

Dixit to pay his creditor. Baba could provide funds for various

purposes, and to quote only a small incident, when Varde wanted to do

Satya Narayan Puja and required only Rs. 2-8-0, Baba pointed to

Jayakar, the painter, who was before him, and who had exactly Rs. 2-8-

0 in his pocket, and said, "Apply to this man for a loan". Jayakar

had to part with Rs. 2-8-0 because Baba had said it. Baba said so to

Jayakar for express reason, that Jayakar must be made to feel what it

was to be in a zero condition, and to trust absolutely in Baba's

grace for further provision. In point of fact, Jayakar after having

given Rs. 2-8-0 to Varde found a friend who helped him to get along

and get back to his place.

 

When Damia thought that Baba, having vast powers of knowledge of the

future and also control of events and properties, would help him to

acquire lakhs by cotton speculation, found that Baba was not disposed

to do so, but used all his superior antarjnana- Ritambhara Prajna for

– other purposes. As Damia's wealth was quite sufficient for his

purpose, Baba warned him against aspiring for lakhs, and against

losing the large amounts he had in his hand through his greed.

Similarly in grain speculation also, Baba gave him the same advice,

and asked him not to be over greedy.

 

The advice `Ma Gridhah' found in Isavasya Upanishad was frequently

impressed by Baba upon those approaching him for the sake of wealth.

There was a large number of persons that pestered Baba for wealth

because Baba was known to have antarjnan and commanded the future.

Very large number of people came to him and asked him to give them

the numbers of successful horses in horse races for betting purposes.

Baba treated them all with contempt and brushed them aside so that

people should not pester him and ask him for such help. Strangely

enough, in some special cases, Baba had shown the gift of knowing the

numbers of the successful horses but he at the same time prevented

that knowledge from being used for getting unlawful earnings, a

person in Nellore district, a good Sai bhakta, had the peculiar power

to guess or know the numbers of the winning horses. He had a rich

friend or patron, who had vast sums in his control, and who was also

interested in horse races. But that friend would not trust the

guesses and readings of this Sai devotee. Thus Baba prevented his

devotees knowledge from being used for purposes of betting on horse

races.

 

Publisher's Note:

 

THE SOLE PURPOSE of this newsletter is to present Sai messages and

other spiritual messages to the interested devotees on Thursdays.

Feel free to forward this newsletter to your interested associates.

 

In this newsletter, wherever the sources of the articles not

mentioned, please consider these items are taken from H H Pujyasri B

V Narasimha Swamiji's books.

 

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