Thursday Message From Shri Sai Satcharitra.

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Thursday Message :

 

 

Preliminary

In the

beginning, Hemadpant describes the samsara (visible world) by the allegory of

Ashvattha (Banyan) tree which has, in the phraseology of the Geeta, roots above

and branches below. Its branches are spread downwards and upwards and are

nourished by the gunas (qualities), and its sprouts are the objects of the

senses. Its roots, leading to actions, are extended downwards to this world of

men. Its form cannot be known in this world, nor its end, its beginning nor its

support. Cutting this Ashvattha tree of strong roots with the sharp weapon of

non-attachment, one should seek the path beyond, treading which there is no

return.

 

 

 

For traversing this path, the help of a good guide (Guru) is absolutely

necessary. However learned a man may be, or however deep his study of Vedas and

Vedangas (sacred literature) may be, he cannot go to his destination safely. If

the guide be there to help him and show him the right way, he would avoid the

pitfalls and the wild beasts on the journey, and everything will be

smooth-sailing.

 

 

 

Baba's experience in this matter, the story which He gave out Himself, is

really wonderful, which, when attended to, will give you faith, devotion and

salvation.

 

 

 

The Quest

 

 

 

Once four of

us were studying religious scriptures and other books and, being thus

enlightened, we began to discuss the nature of the Brahman. One of us said that

we should raise the self by the Self and not depend on others. To this the

second replied that he who controls his mind is blessed; we should be free from

thoughts and ideas and there is nothing in the world without us. The third said

that the world (phenomenon) is always changing, the formless is eternal; so we

should discriminate between the Unreal and the Real. And the fourth (Baba

Himself) urged that bookish knowledge is worthless and added, "Let us do

our prescribed duty and surrender our body, mind and five pranas (life) to the

Guru's feet. Guru is God, all pervading. To get this conviction, strong

unbounded faith is necessary."

 

 

Discussing in this wise, we four learned men began to ramble through the

woods in the quest of God. The three wanted to make the quest with their free

and unaided intellect. On the way a Vanjari (a man who trades in certain

things, such as grain etc. by carrying them on bullock) met us and asked us,

"It is hot now, where and how far are you going?". "To search

the woods", we replied. He enquired, "On what quest are you

bound?" We gave him an ambiguous and evasive reply. Seeing us rambling

aimlessly, he was moved and said, "Without knowing the woods fully, you

should not wander at random. If you want to walk through forests and jungles,

you should take a guide with you. Why do you exert youselves unnecessarily at

this sultry noon-time? You may not give out to me your secret quest; still you

can sit down, eat bread, drink water, take rest and then go. Be always patient

at heart." Though he spoke so tenderly, we discarded his request and

marched on. We thought that we were self-contained men and needed nobody's

help.

 

 

 

The woods were vast and trackless, the trees therein grew so close and

tall, that the sun's rays could not penetrate through them; so we lost our way

and wandered here and there for a long time. Ultimately through sheer good

luck, we came back to the place from were we started. The Vanjari met us again

and said, "Relying on your own cleverness you missed your way; a guide is

always necessary to show us the right way in small or great matters; and no

quest can be successfully carried out on an empty stomach. Unless God wills it,

no one meets us on the way. Do not discard offers of food; served dish should

not be thrust away. Offers of bread and food should be regarded as auspicious

signs of success." Saying this he again offered us food and asked us to be

calm and patient.

 

 

Again we did not like this good hospitality and discarded his

offer and went away. Without doing any quest and without taking any food, the

three began to move out. So obstinate were they. I was hungry and thirsty and I

was moved with the Vanjari's extraordinary love; we thought ourselves very

learned but were quite strangers to pity and kindness. The Vanjari was a quite

illiterate and unqualified fellow and belonged to a low caste. Still he had

love in his heart and asked us to eat the bread. In this way he who loves

others disinterestedly is really enlightened and I thought acceptance of his

hospitality was the best beginning of getting knowledge. So very respectfully I

accepted the loaf of bread offered, ate it and drank water.

 

 

 

Then to! The Guru at once came and stood before us, "What was the

dispute about?" He asked and I told him everything that had happened. Then

he said, "Would you like to come with me? I will show you what you want;

but he alone, who believes in what I say, will be successful." The others

did not agree to what he said and left him; but I bowed to him reverently and

accepted his dictum.

 

 

 

Then he took me to a well, tied my feet with a rope and

hung me - head downwards and feet up - from a tree near the well. I was

suspended three feet above the water, which I could not reach with My hands,

nor which could go into my mouth. Suspending me in this manner he went away, no

one knew where. After 10 or 12 ghatakas (4 or 5 hours) he returned and taking

me out quickly asked me how I fared. "In Bliss supreme, I was. How can a

fool like me describe the joy I experienced?" I replied. On hearing my answer

the Guru was much pleased with me, drew me near him and stroking my body with

his hand kept me with him.

 

 

 

He took care of me as tenderly as a mother-bird does

of her young ones. He put me into his school; how beautiful it was! There I

forgot my parents, all my attachment was snapped and I was liberated easily. I

thought that I should embrace his neck and remain staring at him always. If his

image were not fixed in my pupils, I would like better to be blind. Such was

the school! No one, who entered it once, could return empty-handed. My Guru

became my all-in-all, my home and property, mother and father, everything. All

my senses left their places and concentrated themselves in my eyes, and my

sight was centred on him. Thus was my Guru, the sole object of my meditation

and I was conscious of none else. While meditating on him my mind and intellect

were stunned and I had thus to keep quiet and bow to him in silence.

 

 

 

There are other schools where you see an altogether different spectacle. The

disciples go there to seek knowledge and spend their money, time and labour;

but ultimately they have to repent. The Guru there boasts of his secret

knowledge and his straight-forwardness. He makes a show of his sacredness and

holiness, but he is not tender at heart. He speaks a lot and sings his own

glory; but his own words do not touch the disciples' hearts and they are not

convinced.

 

 

So far as Self-realization is concerned, he has none. How can such

schools be of any use to the disciples and how can they be benefited? The

master (Guru) mentioned above was of different type. By his grace, realization

flashed upon me of itself, without effort or study. I had not to seek anything,

but everything became clear to me as broad day-light. The Guru alone knows how

the topsy-turvy Suspension, 'with head down and feet up' can give happiness!

 

 

 

Among the four, one was a Karmatha (Ritualistic) who only knew how to

observe, and abstain from, certain rites; the second was a Jnani, who was

puffed up with pride of knowledge and the third was a Bhakta who surrendered

himself completely to God, believing that he was the sole Doer. When they were

discussing and arguing, the question of God turned up, and they, depending on

their unaided knowledge, went in search of Him. Sai, who was Discrimination and

Dispassion incarnate, was one of the four. Being Himself Brahman Incarnate,

some may ask, "Why did He mix with them and act foolishly?" He did

this for attaining the good of the public, and setting them an example to

follow.

 

 

Though an incarnation Himself, He respected a low Vanjari, by accpeting

his food with the firm belief that "Food is Brahman" and showed how

those who rejected Vanjari's hospitable offer suffered and how it was

impossible to get Jnana without a Guru. The Shruti (Taittiriya Upanishad)

exhorts us to honour and worship mother, father and preceptor, and to study

(learn and teach) the sacred scriptures.

 

 

 

These are the means of purifying our

minds and unless this purification is effected, self-realization is not

possible. Neither the senses, nor the mind and intellect reach the Self. Modes

of proof, such as Perception and Inference will not help us in the matter. It

is the grace of the Guru that counts. The objects of our life such as Dharma,

Artha and Kama are attainable with our effort, but the fourth object, Moksha

(liberation) can only he had with the help of the Guru.

 

 

 

In the Darbar of Shri Sai, many personalities appear and play their part;

astrologers come and give out their predicitions; princes, noblemen, ordinary

and poor men, Sannyasis, Yogis songsters and others come for darshan. Even a

mahar comes and, making a Johar (his salutation), says this Sai is the Mai-Baap

(True parents), Who will do away with our rounds of births and deaths. So many

others such as Jugglers, Gondhalis, the blind and the lame, Nath-panthis,

dancers and other players come and are given suitable reception. Biding his own

time, the Vanjari also appeared, and played the part assigned to him. Let us

now revert to the other story.

 

 

 

Fasting and Mrs. Gokhale

 

 

Baba never

fasted Himself, nor did He allow others to do so. The mind of the faster is

never at ease, then how could he attain his Paramartha (goal of life)? God is

not attained on an empty stomach; first the soul has to be appeased. If there

is no moisture of food in the stomach and nutrition, with what eyes should we

see God, with what tongue should we describe His greatness and with what ears

should we hear the same? In short, when all our organs get their proper

nutrition and are sound, we can practise devotion and other sadhanas to attain

God.

 

 

 

Therefore, neither fasting nor overeating is good. Moderation in diet is

really wholesome both to the body and mind.

One Mrs. Gokhale came to Shirdi with an introductory letter from Mrs.

Kashibai Kanitkar (a devotee of Baba) to Dada Kelkar. She came to Baba with a

determination to sit at Baba's Feet observing a three days fast. The day

previous, Baba said to Dada Kelkar, that He would not allow his children to

starve during the Shimga, i.e., Holi holidays, and that if they had to starve,

why was He there? Next day when the woman went with Dada Kelkar and sat at

Baba's Feet, Baba at once said to her, "Where is the necessity of fasting?

Go to Dadabhat's house, prepare the dish of Puran POlis (wheat rotis with

gram-flour and jaggery), feed his children and yourself too." Shimga

holidays were on. Mrs. Kelkar was then in her menses and there was nobody to

cook in Dadabhat's house. So Baba's advice was very timely. Then Mrs. Gokhale

had to go to Dadabhat's house and prepare the dish as directed. She cooked that

day, fed others and herself. What a good story and how beautiful its import!

 

 

 

Baba's Sircar

 

 

 

Baba gave a

story of his boyhood as follows:- "When I was a youngester, I was in

search of bread and went to Beedgaum. There I got embroidery work. I worked

hard, sparing no pains. The employer was very much pleased with Me. Three other

boys worked before Me. The first got Rs. 50/- the second Rs. 100/- and the

third Rs. 150/-. And I was given twice the whole of this amount, viz. Rs. 600/-.

After seeing my cleverness, the employer loved me, praised me and honoured me

with a full dress, a turban for the head and a shell a for the body, etc. I

kept this dress intact withoutusing it. I thought that what a man might give

does not last long and it is always imperfect. But what My Sircar (God) gives,

lasts to the end of time. No other gift from any man can be compared to His. My

Sircar says "Take, take," but everybody comes to me and says 'Give,

give.' Nobody attends carefully to the meaning of what I say. My Sircar's

treasury (spiritual wealth) is full, it is overflowing.

 

 

 

 

I say, "Dig out

and take away this wealth in cartloads, the blessed son of a true mother should

fill himself with this wealth. The skill of my Fakir, the Leela of my Bhagwan,

the aptitude of my Sircar is quite unique. What about Me? Body (earth) will mix

with earth, breath with air. This time won't come again. I go somewhere, sit

somewhere; the hard Maya troubles Me much, still I feel always anxiety for My

men. He who does anything (spiritual endeavour) will reap its fruit and he who

remembers these words of Mine will get invaluable happiness."

Bow to Shri Sai - Peace be to all

 

 

 

Sairam Baba Guide us all,At the feet of my Sathguru Sai BabaBaba's blessing are every where Manisha.Rautela.Bisht~Visit Shirdi Sai Baba Websites~http://www..org http://www.shirdisaibabatemples.org http://www.saibababhajans.com http://shirdisaibabatamilstories.blogspot.com Sairam Baba Guide us all,At the feet of my Sathguru Sai BabaBaba's blessing are every where Manisha.Rautela.Bisht~Visit Shirdi Sai Baba Websites~http://www..org http://www.shirdisaibabatemples.org http://www.saibababhajans.com http://shirdisaibabatamilstories.blogspot.com