SAI GITA
Samsar
One day the pure and virtuous Nanasaheb Chandorkar and
Nanasaheb Nimonkar came to Shirdi for the darshan of Sri Sai Baba. Nana sahib
prostrated at Baba's feet and prayed,
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Nana: "Oh Sai Maharaj, Oh thou able one! No more
this worldly life for me.
All the Shastras say that this worldly life is futile.
Protector of the meek and the downtrodden!
Please tear asunder these chains of worldly
attachments, which entangle us and hinder our progress.
What pleasures we seek are turning into pain to haunt
and torment us.
Desire is making us dance like puppets at her whim.
No matter how far the search, we are unable to find
true bliss in this world. I am fed up of this life. I do not want these worldly
entanglements anymore."
Baba patiently heard what Chandorkar had to say.
Baba: “From
where are you getting these insane ideas?
What you say is true to some extent but you seem to
have gone on a tangent on the whole. You may try to escape from the worldly but
it will not let you escape from it. It will always stick by your side. It is
not possible for anyone to escape from its clutches. Even I could not escape
being entangled in this body of mine.
How can we then escape the entanglements?
This world has many attributes. Let me explain them to
you.
When lust, anger, covetousness, delusion, pride and
envy are covered by ego the result is worldliness. That is the world.
The eyes see an object, the ears hear, the tongue
tastes - this too is the world (Samsara). It is the nature of the body. This
world is an admixture of pleasure and pain. They do not leave anyone. No one
can escape from their clutches.
You feel that wealth, wife and children are the world.
You are now weary of this. But they will not leave you even if you wish to
leave them.
The reason for all this is your prarabhda karma. No one
can escape it without experiencing it and working it out in the three worlds.
Nana: "All what you had said earlier was given by
God and are his creation, the last - prarabhda is my own creation. I am wearied
of this worldliness. Please remove my entanglements and save me somehow or the
other."
Baba: (laughed) "Everything is your creation. What
is the use of feeling fed up now?
All these are the result of the karma of your previous
lives, the result of the prarabdha karma.
This prarabdha is the main reason for us to take birth
in this world. None can escape the prarabdha. That is why people are born.
There are the poor, the middleclass, the rich, the others, the bachelors, the
vaanaprasthas, the sanyasis, the high and mighty, the low and such many kinds
of people. There are many animals such as horses, cattle, foxes, birds, tigers,
wolves, dogs, pigs, cats, snakes, scorpions, the ants and insects. The life
inhabiting them all is the same. But they all look different from each other to
the casual onlooker. Have you ever thought why this should be so? It is because
of their sanchita karma that they are different from each other. They assume
the qualities, conduct and the way of life as per their bodies.
What is the purpose of seeing all these bodies and
feeling wearied? The tiger eats meat. The pig eats excreta. The wolf digs out
the buried human body and eats it with relish. It is the nature of their bodies
which makes them do that. The swan eats the tender leaves of the lotus; the
vultures eat the stinking decayed meat. One gets the qualities and the habits
of the body one is born in. This is the law of the nature. It is in accordance
with this law of the nature that the living beings experience their prarabdha
karma.
Look here Nana! Some lions roam freely in the jungle -
the lords of all they survey. Some lions are caged and taken from village to
village on show. The rich man's dog sleeps on mattresses of silk. Some dogs
keep roaming throughout the day for a few pieces of bread. Some cattle are fed
to satiety with hay. The owner gives them sufficient water and oilcakes to feed
and takes good care of them. Some cattle keep roaming throughout the day,
hungry for food. They do not even get a few stalks of grass to eat and have to
nose about the rubbish.
The main reason for these differences is the prarabdha
karma.
None can escape it without experiencing it to the full.
It is the reason for the prosperity of the rich and the poverty of the poor.
None can escape its writ without undergoing the full
course.
What law applies to animals applies to humans too.
One is rich, the other poor; one is prosperous, the
other in the clutches of wretched poverty. One is an orphan who has to beg for
alms.
One moves like a prince on horse-back.
One enjoys all the luxuries of life in kingly mansions.
One has nothing to call his own and sleeps naked on the
bare ground, the sky itself his roof. Some have progeny, but they all die.
Some women are barren and bear no children.
Some women go to much trouble for just for the sake of
bearing children”.
Now let us understand the Karma theory.
Whatever deeds we do from morning till the time of our
sleep in the night, are all Karmas. Every human being keeps on performing
acts from birth to death and such acts yield results. Even the fruits of the
acts are called Karmas. It is a certainty that every act yields fruits.
Depending upon the time taken by actions to produce
results they are classified into three divisions. They are:
1) A g a mi Ka r m as (Current Acts)
2 Sanchita Karmas (A cc um u la ted
Acts )
3 ) Pra ra bhd ha Ka rm a s (Accumulated
Karmas which ripen and became ready to be experienced
by the human being are termed Prarabhdha Karmas)
1. Agami Karmas (Current Actions)
Whatever actions we do now are to be classified as
Agami Karmas. Of these some yield instant results and withdraw from further
operation. Some others remain dormant for the time being and get accumulated
for giving results in future at the appropriate time.
Take for instance our taking food when we are hungry.
Our hunger is immediately satisfied. Here taking food is an action and
satisfaction of hunger is the result of the act. Similarly when we feel
thirsty, we drink water. Our thirst is quenched at once. When we get
angry against a person, we beat him. If the other person is in a position to
retaliate, he will return the blow. While our beating the person
first is an action, the other man returning the blow is the result of our act.
In all the above cases we observe that our acts produce instant results
and get dissolved.
Yet, there are some actions which do not produce
immediate results. Let us take a case where we curse a person,
accusing him of some misdeeds, in his absence. Since that person is not before
us, there is no reaction or result for our act. So also when we do
charities or meritorious deeds we do not reap the result immediately. Similarly
when our children appear for examinations the results are known only after some
months. So in these latter instances the Karmas remain inert for a
certain period for yielding results at a future point of time. These are also
called current actions or Agami Karmas.
II. Sanchita Karmas (Accumulated Acts)
Of the total Karmas performed in a birth some yield
instant results and get dissolved. The rest get stored for yielding fruits in
the coming births. Similarly some deeds done in earlier births also might
get accumulated and both these types of Karmas are carried forward. The above
two categories of Karmas come under the classification of Accumulated Karmas or
ëSanchita Karmasí. It is note ñ worthy that even though Jeeva sheds off his
body due to death, the accumulated karmas do not leave him, but accompany him
to the next births till their fruits become ripe for enjoyment.
When we change rented houses we
carry with us a ll our belongings from the previously
occupied house to the new house. Similarly when Jeeva leaves the body, which
can be compared to a rented house let out by God, he carries forward all the
Sanchita Karmas (accumulated fruits) acquired by his Karmas done in the course
of the previous births and enters another suitable body (or a rented new house)
kept ready by God. These reserves of Karma fruits which the Jeeva carries from
birth to birth are Accumulated Karmas or Sanchita Karmas.
III. Prarabdha Karmas
Jeeva carries forward with him the Accumulated Karmas
from birth to birth. Such of the said Karmas which become ripe for enjoyment in
the current birth are called Prarabdha Karmas as far as that birth is
concerned.
Jeeva enters a body appropriate for its occupation
based on the Prarabdha Karmas and emerges into the world with
that bod y. That body la sts till the completion of enjoyment of the Prarabdha
Karmas. This is where Baba was saying we acquire a body based on
Prarabda. Whenever we finish all these karmas in this body, we leave the body
and we call this as Death. Whatever Karmas left and if they are suitable for a
certain body (either as human or animal), we take that form. In this way
the wheel of birth and death rotates.
Sankaracharya in his Bhajagovindam describes this:
Punarapi Jananam Punarapi Maranam
Punarapi Janani Jathare Sayanam
This says: The Jeeva has to pass through innumerable
number of births and deaths and for every birth has to enter the mother’s womb
and suffer the related karmas.
Where is the end of this cycle of births
and deaths then?
When does he get liberation from
this chain?
Is there not a way to get salvation and attain the
state of eternal bliss?
Yes, there is.
Sai has shown us the great path and we have to
cultivate Shradda and Sabhuri. We follow our great Guru and he will lead us to
the salvation.
Sai Gita 2:
Happiness & Sorrow
Nana: (With folded hands) "Baba! Why then do we
have happiness and sorrow? We get pleasure from happiness and heart breaking
pain from sorrow. The person who is entangled in the world suffers between both
these extremes every second of his life. If this world is the store house of
happiness and sorrow; how can one destroy sorrow and achieve happiness without
leaving it?"
Baba: "Happiness and sorrow are delusions. They
are the fog which covers up and hides the reality.
What we feel are the pleasures of this world are not
truly its pleasures.
Examine this aspect closely. Many people commit
mistakes in understanding these aspects. It is by the prarabdha karma that one
gets delicious food to eat while another gets dry bread to eat. The one who
gets the stale dry bread may be plunged into sorrow. Another may get merely the
dry crust of the stale bread. The man who got the delicious food to eat will
think that he has everything and lacks nothing. One may eat delicious food or
one may eat rice with pickle. It is merely to assuage hunger and to fill the
stomach. Some may wear costly shawls with jeweled embroidery. Some may cover
their skin with rags. It may be a costly shawl or a rag; the purpose is to
cover the skin only. Beyond this basic use there no further use for these
things".
"It is ignorance to give importance to happiness
or sorrow.
Explanation: Here we have to quote Bhagavadgita
sloka – 2:14
Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah;
Aagamaapaayino’nityaas taamstitikshaswa bhaarata.
The contacts of the senses with the objects, O son of
Kunti, which cause heat and cold and pleasure and pain, have a beginning and an
end; they are impermanent; endure them bravely, O Arjuna!
Attachment is the primary reason for happiness and
sorrow. What is attachment?
Attachment describes the connection between an
individual and an external object. Objects can be people, things, possessions,
positions, power, fame etc.
Most people are attached to something or other in life,
whether they are aware of their attachment or not.
We can use daily life scenario to understand this. We
watch a program on Television. When this is done repeatedly for about two
weeks, we develop attachment to this program and it becomes our favorite
program. We leave the office in time so that I do not miss the program. If
my subordinates do not finish their work in time, I become angry. I shout at
them to hurry up lest I might miss my program. If my superior asks me to
come to his cabin, I develop a fear that I may be delayed.
Until we experience fear or anger, we do not realize
that we are attached.
When we have attachments like this, they will be
responsible for the sorrow.
Pleasures of life:
According to Bhagavadgita 18th chapter there are 3
kinds of Pleasures:
Sukham twidaaneem trividham shrinu me bharatarshabha;
Abhyaasaadramate yatra duhkhaantam cha nigacchati.
Now hear from Me, O Arjuna, of the threefold pleasure,
in which one rejoices by practice and surely comes to the end of pain!
Satvic pleasures:
Yattadagre vishamiva parinaame’mritopamam;
Tatsukham
saattwikam proktam aatmabuddhiprasaadajam.
That which is like poison at first but in the end like
nectar—that pleasure is declared to be Sattvic, born of the purity of one’s own
mind due to Self-realization.
Rajasic Pleasures:
Vishayendriya samyogaad yattadagre’mritopamam;
Parinaame vishamiva tatsukham raajasam smritam.
That pleasure which arises from the contact of the
sense-organs with the objects, which is at first like nectar and in the end
like poison—that is declared to be Rajasic.
Tamasic Pleasures:
Yadagre chaanubandhe cha sukham mohanamaatmanah;
Nidraalasyapramaadottham tattaamasamudaahritam.
That pleasure which at first and in the sequel is
delusive of the self, arising from sleep,
Indolence and heedlessness—such a pleasure is declared
to be Tamasic.
There is no being on earth or again in heaven among the
gods that is liberated from the three qualities born of Nature.
Like this Baba explained that all the pleasures and
pains are only delusions, which means they are fixed false beliefs.
Baba continues!
If the mind is an ocean, the waves of sorrow and
happiness are always rising and falling in that ocean.
What you feel as sorrow and happiness are not real.
They are mere delusion caused by your infatuation with the body.
You may have a doubt here. Waves are present if only
water in present. Light is present if only a lamp is present. So there must be
a causative factor for the birth of these notions such as happiness and sorrow.
What is it? It is the six enemies such as lust, anger,
covetousness, delusion, pride and envy which is the basis for the experience of
happiness and sorrow in this world. The form of the waves is delusion. It makes
the truth seem a lie; and a lie seems as the truth. When a poor man sees gold
in the hand of a rich man, he feels envious. Then the wave of envy starts in
his mind. He gets the feeling, "That gold should be in my hand." The
moment he gets this feeling, another wave of greed starts in his mind.
Baba: (Continued) Nana, how many more examples can I
give you of this? First, we have to conquer our six enemies. Once they are
conquered, they cannot do anything to start these waves our mind. To tell the
truth we cannot fully conquer these six enemies but we can make them our
slaves.
Baba continues:
We should place our knowledge as the superior officer
over these six enemies.
Over knowledge, we should place discrimination as the
supervising officer.
If we successfully achieve this, there will be no
further pain of happiness and sorrow for us."
"Alright, now I will tell you what the true
happiness and sorrow are.
Mukti (Emancipation, salvation) is true happiness.
To take birth and die is true sorrow.
Any other happiness or sorrow but for these, is a
result of mere delusion.
Sai
Gita 3
Baba
continues to teach Karma theory to Nana:
Mukti
(Emancipation, salvation) is true happiness.
To
take birth and die is true sorrow.
Any other happiness or sorrow but for these, is a result of mere delusion.
Any other happiness or sorrow but for these, is a result of mere delusion.
Now
I will tell you how to live in this world.
Listen
to me with diligent care. We should happily experience whatever has been “ours”
as the result of the prarabdha karma. We should not be envious of others who
are in a better state (due to their prarabdha karma) and hanker after their
riches etc.
The
wife, children, the servants have all come to us by prarabdha. Be courteous and
loving towards them. Never assume for a moment that they are your people. That
will lead to further entanglement, further prarabdha karma and more births and
deaths. We should try to experience and finish the prarabdha in this life only.
We should try not to have anything left over to take with us when we die.
Whatever we get is a result of prarabdha.
The
friends, relatives, wife and children all are limited only to this particular
life. Each person and his relationship to you are limited only to this life.
Who knows who will be entangled with you in your forthcoming birth? It is our
vasanas (proclivities) which keep us entangled forever without letting go of
us."
Here
Baba is teaching Garbopanishad and Karma theory:
A
Jeeva in mother’s womb who has memory of prior births thinks like this:
O
God, though you have granted me several human births, I have not availed even
one of them to reach you I committed innumerable mistakes. Every time we are in
mother’s womb, we say to our self that we must at least this time behave
sensibly and make good of this birth to realize the self and attain salvation.
But as soon as we get out of mother’s womb, we get entangled in the Worldly attractions.
Jeeva continues to think like this: Once again I get into the routine of
performing the most heinous acts with selfish ends. I performed all types of
indiscreet acts for the sake of my parents, wife and children and other
relations whose connection with me does not go beyond my body and who do not
accompany me to the other world. I worked strenuously for acquiring wealth,
houses and other earthly possessions, being aware that they do not go with me
after death. I spent all my energies for the sake of my wife and children. I am
really unfortunate that I strove very little for the attainment of Moksha which
secures for me eternal bliss. As a result I had to pass through ignoble and
despicable births of all types of mean creatures and animals, and experience
immense sorrow. I shall not repeat the same mistakes in the present birth.
After getting over the birth pangs safely and entering the world, I will
sacrifice everything for not getting entangled into transient worldly pleasures
and temptations. I will seek the guidance of a good religious preceptor and
make my life a worthy one and a sacred one. O Almighty, have the grace to help
me achieve my end. I will ever be grateful to you for your generous guidance.
This is the gist of what is contained in Garbhopanishad.
"It
is the vasanas which are the seed bed of the next birth. That is why, if one
does not increase his infatuation with the own karma; one would gain
immeasurably in the hereafter. One stays for a day or two in one Hotel
(Choultry) and then moves on towards his destination without forming any
association or infatuation with it. In the same manner, one should look upon
this world as a Hotel (Choultry) and not form any attachments.
The
destruction of the entanglements caused by happiness and sorrow is liberation
(mukti).
What
happens to us as a result of karma (action) is not happening by prarabdha. For
example, some people commit theft. They are caught and punished. This
punishment is a result of karma but not of prarabdha. One dies upon consuming
poison. It is a result of karma. The servant may cheat his master of money and
may become rich. This too is a result of karma. As the servant becomes rich, he
may buy houses, carriages and horses and think that he is happy. But the
resultant karma of cheating his master will follow him relentlessly. This is
called the sanchita karma which he has to under go in the next life. Rebirth is
inevitable when sanchita karma is prevailing. The wise understand this and
model their behavior to avoid it. The foolish do not know and do not bother
about it." "By the prarabdha he got the situation of a servant in
this life. That has now become the cause for another birth. If we question as
to what he has achieved in this life, he has only laid the seed or foundation
for another life.
How
can we escape from this relentless march of births and deaths?
Some
achieve high posts and use their power to dominate others. Some roam the world
teaching spiritual truths. Some become yogis. Some become merchants and set up
shops. Some become teachers and teach children in schools. Teacher, shopkeeper,
yogi, spiritual teacher and official - all these are holders of posts and
stations in life. Can you tell me how they have all got these different posts?
All this is the result of prarabdha. They are not due to karma."
Chandorkar
was puzzled. He said, "Baba, you say that the person committed theft
and becomes a thief. You say that it is due to karma. You again say that the
rest in the result of prarabdha. I am at a loss to understand your meaning.
Could you please elucidate further the distinction between these?"
Baba,
the kindness incarnate, heard the question of his beloved Nana. Now hear with
all your attention to how Baba answered him. Do not waste time. Baba said,
"Narayana! Rein in your mind from wandering and then question. Some commit
theft and cleverly escape from justice. Some are adjudged guilty and
imprisoned. Some escape altogether and roam about as if they were gentlemen of
means. You let me know where you can see the result of karma in all this. It is
all the result of prarabdha. Both have committed theft. One is caught and
jailed, the other escapes. The prarabdha is beyond karma. The thief who escaped
imprisonment has not got away scot-free. His karma will make him take the next
birth. That is why I say that one should be vigilant to follow the canons of
dharma when one is undergoing the effects of prarabdha.
This
means that one should cultivate the company of the good and spend time with
them.
One
should avoid even the shadow of the bad, the wicked and the atheists in the
society.
Do
not eat forbidden foods.
Do
not give room to arguments and rivalry.
Always
stick to the truth.
God
will be happy with you. If you give your word to any one; back it up. God is
distanced from those who give their word and fail to back it up."
One
should do one's duty and present the result as well as the feeling of being the
doer to the almighty and be untouched by it all.
(Example:
He is the one who causes one's son and another's son to be born. But the
responsibility of looking after one's son is one's own. It is necessary to earn
money and keep it for the sake of looking after one's own. But one should never
have the feeling, 'I am saving money, I am keeping it for them, I am looking
after them'.)
One
should use ones knowledge to seek to know the good and bad about everything.
One should be able to accept the good and leave the bad. Try to do good works
and complete them ably with determination. One should live in such a manner
that one's fame lives on in this world even after one's death.
One
should perform one's duty without harboring the feeling 'I am the doer. This is
purushartha.
Follow
my teachings to reach that state of liberation. When you are afflicted by
prarabdha you should be ever vigilant to inquire in to its nature by the right
thought. One should not relax this vigilance at any cost. Whatever happens to
us in our natural state occurs as a result of prarabdha. Thus, one should
continue to do one's duty and recognize and revere the almighty that is the
form of satchidananda (existence, knowledge and bliss).
Let
us understand what Baba is saying and how we can relate this to our scriptures:
Esavasyopanishat
says:
Kurvanneveha
Karmani Jijeevishet Chchatagum samah
Evam
Twayi Nanyathetosti Sakarma lipyate nare.
One
has to keep on doing karmas and live for hundred years in this world,
there is no other way. Actions by themselves do not fetch disgrace to man. One
must continue to perform acts until they are alive in this body.
How to choose the method of doing actions by which we are not bound by their results:
1)
While performing Agami Karmas, we must choose such deeds which yield immediate
fruits and avoid those which give results on a future date. This process will
avert the scope of fresh fruits being generated by our acts. And since the
fruits yielded by our actions are enjoyed immediately there is no accumulation
of fruits.
2)
In the case of Prarabdha Karmas we have to wipe them out by enjoying
them exhaustively, without getting effected.
3)
But the real trouble is with Sanchita Karmas. When they are not ripe we
cannot enjoy them and remove them. We need to pass through innumerable number
of births for their total extinction. So the only way of rescuing ourselves
from these accumulated karmas is to burn them all at one time.
Bhagavadgita
gives a solution to this problem:
1)
We have to perform current actions (Agami Karmas) through Karma Yoga. Baba
always used to say Allah Malik! which teaches us Karma Yoga by thinking that
God is with you all the time and surrendering our actions to Sai.
2)
We have to enjoy the Prarabdha Karmas by following Bhakti Yoga.
3) We have to annihilate all the
accumulated karmas, by burning them through Jnana yoga. Here Guru helps with
his grace and burn our Sanchita karmas.
Sai
Gita 4: Bhakti Yoga
(Part
1)
What
is Bhakti?
Love
for God is called Bhakti.
Complete and
unconditional Bhakti is called surrender (Saranagati).
If we want to
love someone, we need to know them and we have to really like them. In a
similar way if we have to love God, we need to understand God and we have to
know him. Then only we can love him.
Do we have
Bhakti or not? This is the question we need to ask ourselves. If we say that we
do, are we capable of surrendering to God. Baba always gave importance to
Shradda (Faith). What is Shradda? It is nothing but unwavering faith towards
what you believe in. If we do not have this, then we will remain as normal
devotees. We always want worldly things from our God. We do some kind of
business with Guru or God. But Guru is so merciful that he fulfills all our
needs and wants. Baba used to say that, all my devotees come to me first with
these desires. Once I bring them to me, I will try to make them realize the
importance of spiritual path. But in this process, they stray and run after
more desires. They drop out lacking Shradda like the pollen of Mango tree. They
do not show the patience that is Sabhuri. They will fall as unripe fruits.
Those who can follow me to the end are real Bhaktas. I will take them to the
Moksha. These words he reiterated to Damu Anna at one time.
Surrender to God does not signify any physical act. It is the mental attitude resulting from our understanding of our limitation to liberate ourselves from the clutches of the Illusion. When we know God is the master of Illusion, we practice Bhakti Yoga, which is to love god completely. Lord Krishna calls this as surrender to God. In life, we strive to achieve various objects of desire like name, fame, money and such. Whenever we are successful, we assume that the success is due to our hard work, perseverance and such positive qualities. The real reason for our success is God's grace.
Surrender to God does not signify any physical act. It is the mental attitude resulting from our understanding of our limitation to liberate ourselves from the clutches of the Illusion. When we know God is the master of Illusion, we practice Bhakti Yoga, which is to love god completely. Lord Krishna calls this as surrender to God. In life, we strive to achieve various objects of desire like name, fame, money and such. Whenever we are successful, we assume that the success is due to our hard work, perseverance and such positive qualities. The real reason for our success is God's grace.
When we cannot
even adopt Shradda, when can we learn to be Patient with Sabhuri. Why is all
this happening? Why we cannot be pious in our attempts towards loving God.
Importance
of Bhakti (Devotion):
Once upon a
time, the great Veda Vyasa was so despondent and had a feeling, which he could
not describe. Some thing was empty even after categorization of Vedas, writing
Brahma sutras, Mahabharat (panchama Veda) with Bhagavadgita (the gist of
Upanishads). Then Narada Maharshi happened to come there. Then Vyasa asked him
about his condition and to show some kind of resolution. Then Narada
acknowledges his situation and advises him to write Mahabhagavatam describing
avataras (Incarnations) and leelas of supreme God Vishnu. You wrote everything
except praising God’s qualities. Humans need Bhakti in their lives to advance
in the spiritual realm. Without devotion towards God they cannot get rid of
Ahamkara (Ego). So please compile all the avatars (incarnations) of God and his
supreme qualities. Then you will attain that mental peace that you are asking
for. This will become popular as Mahabhagavat. This will lead human beings to
Bhakti marga (path).
Bhagavat
means knowing God, adopting the ways of Bhakati, and surrendering to God. In
this devotion whenever humans forget themselves in this ecstasy, then they are
at the last chapter of Moksha. We can lose our ego (Ahamkara) in this process
easily, rather than by any other path. We worship and love our demi gods
(devatas) according to our family traditions. This love could be of various
degrees. But we might not know much about our own family God. Here we fall in
to the clutches of Maya (illusion). The worldly objects are pulling us in
different directions and we tend to thrive more in these objects. This is where
we fall in to these clutches of Maya. We feel like we cannot live without these
objects. This kind of thinking leads us to the destructive path. That’s why
Baba made some of his devotees read Bhagavat especially 11th Scanda.
This scanda explains the importance of Bhakti where Krishna gives Uddava
Gita.
Choosing
God over other objects:
In
Mahabharat, once Arjuna and Duryodhana came to see Krishna Paramatma prior to
war. When Krishna wanted them to choose either him or his army, Arjuna chooses
Krishna, and Duryodhana wanted the whole army. He was afraid that Arjuna will
choose the entire army because Krishna said that he is not going to participate
in the real war. He was happy when Arjuna chose Krishna. Duryodhana goes back
to his palace and tells everyone that Arjuna was foolish. In reality Arjuna
chose God but not the objects made by him.
When we have
God in our lives, we do not need anything. The whole universe is in him. If you
have God, you have everything. Our job is always to choose only God but not the
objects made by him. Because these objects are not permanent, and we do not
take anything with us when we die. The only thing we take with us is our karmas
and devotion that we had towards God. We should never make God as a machine
that grants our boons. The day we really learn this truth and we combine this
Jnana (Knowledge) with Bhakti, we will succeed in our quest for Mukthi
(salvation). We will start loving God unconditionally.
Love
Sai like Mhalsapati:
Mhalsapati faced so many worldly difficulties with extreme poverty. He did not
have any food to feed his family lot of times. His family fasted without food
on several occasions. He never yielded to this pressure. Baba offered to give
him some money but he refused to take and used to say “Sai I just need your
blessings not monetary benefits from you. He was goldsmith by profession but a
poor village like Shirdi could not give him any business to survive. His lands
were barren. He was worshipping his Khandoba (Lord Shiva) in the form of Sai
all the time. Even at the height of his poverty, he showed Ananyabhakti
(unconditional devotion). His greatness and unconditional worship (shradda)
was evident when he did not ask or say anything about his son’s death. He could
have asked Baba to get his son back like all other devotees but he did not.
Because he knows what he needs to get from a great Guru like Sai? Can we learn
this kind of Shradda and love our Sai to the extent that Bhakta Mhalsapati did.
This could be our golden standard for spiritual development in loving Sai.
Understanding
God:
When
our kids ask us about God, do we have a correct answer?
Are
we trying to understand God ourselves?
Once Nana Chandorkar asked Baba the
following questions:
(1) Who is God?
(2) What is He like?
(3) Where is He?
(4) How are we to see Him?
Baba:
I will tell you later on.
Baba:
Baddhas, (the very worldly) do not know or observe the difference between right
and wrong or what God is. They have no moral tendencies. Ever immersed in the
world, (and impure in heart), having no faith in Scriptures or saints, they do
not get to God-but go to Hell.
The
Mumukshus, disgusted with the baddha state, begin vichara and viveka and thirst
for the sight of God. They are devoted to God and observe the Moral Law. They
become sadhakas, by adopting sadhanas e.g., repetition of God’s name (Japa) and
(Dhyana) meditation on god, in solitude, withdrawing their minds from objects
of senses. They love to move with Saints. These, when perfect are called
Siddhas. At that stage, God becomes the same as man; praise, the same as blame
etc., they have no desires. They are past the notion that the body is their
home or their self. They feel their self to be identical with God. “I am
Brahman” is their feeling.
To
know God, see how God is viewed by each of these, at each stage. Then
ultimately, God is seen as manifested in all forms – moveable and immovable.
God
is everywhere. There is no place from which he is absent. But behold the power
of Maya that does not allow Eswara to be seen and recognized (in all). I, you
and the entire world are one Amsa i.e., parts of the Lord. Therefore let none
hate others, forget not that God is in every place. Thereby Love (Non-hatred)
is there, of itself. When that springs up, everything is achieved.
This
was amazing answer one can give and here Baba makes it very simple. For the
ages, people have been teaching us about this truth, why is that we cannot
understand this reality. This truth is not able to penetrate in to our
intellect. We are not able to experience this truth that easily despite our
renewed interest in the spiritual world. So what is the solution?
Baba blessed
us with a practical solution and that is Shradda and Sabhuri. Unconditional
devotion towards God is sufficient to reach God. Baba demonstrated this by
saying, “Allah Malik” all the time. He wanted us to show utmost faith towards
him and he can take us to the end. For example, when we were in school,
teachers made us learn most difficult things by repetition. We became perfect
after we practiced what was deficient. You become perfect by learning about the
topic more intensively. In a similar way we can do God’s Smarana (Repeating his
name and thinking about him) all the time. Our shastras (scriptures) say that
in this age of Kaliyuga, humans can reach God by Bhakti alone. Baba also told
us that we can travel this path with a guide so that we do not lose our path
and direction.
Omnipresence
of God:
Baba revealed the omnipresence
(Sarva Vyapakatvam) so that we can understand this principle. He appeared as
different Gods, came as human forms and as animal also. He tried to convince us
that there is only one God; he is everywhere and in every organism in this
universe. Baba always wants us to understand this truth and he will continue to
guide us along this path. Whatever Lord Krishna taught us in Bhagavadgita
through Vibhudhi Yoga, Baba demonstrated this practically by appearing in
different forms. He never had to travel anywhere but he was all over. So Parama
Gurus like Shirdi Sai can only make us experience this truth. So Sai Bandhus
cultivate unconditional love towards Sai, and he will help you to achieve
life’s goal that is Self-realization.
Bhakti
Yoga (Part 2)
Great
Sadgurus usually teach us through experiences only, but not just by oral
teaching. Some times we don’t even realize that they were teaching us something
if we do not pay attention to that. But we gain some kind of wisdom from those
teachings because these teachings are powerful and burn our accumulated sins.
What we need is love towards our Guru. Baba always followed this kind of
teaching method. He wanted us to learn that God is every where and in each
organism. That’s why he appeared in different forms for different people. This is
Paramatama (Supreme soul) manifesting in different forms. So how can we follow
these teachings and get some experience from this.
We
want to experience God but we need to work hard for this. We are asking for a
Universal experience and this is not an ordinary life related issue. We need
devotion for this because what we are asking is experience with infinite. Our
desires also make God to be transient even though he is permanent. How much
time can we dedicate to God? Do we really deserve such an experience? We might
have some bhakti, we worship God and we believe in him. But is this sufficient?
Our
Bhagavad Gita teaches us like this:
Devotion
to God is graded based on knowledge of God:
The nature of God is revealed in Holy Scriptures. The understanding of the people depends on their level of intelligence. Among those who are devoted to God based on their knowledge of God, there are three grades.
Grade 1: There is God (There is only one form and name for the God)
People, who acknowledge the presence of God, will be devoted to a personal god. However, they assume that their god is the only the god and will not respect the gods of other religions and sects.
Such devotees think God as an independent entity will pray to God with respect. They will praise the God for all his powers and glories.
Grade 2: There is only one God. (God is the name for all forms)
When people gain more maturity, they will understand that there is only one God, who is being worshiped by different people by different names and forms.
It does not matter what name one addresses the God because the true God does not have any name or form. Such devotees are aware that the God, who is formless and nameless, is the same God that appears in different names and forms in the minds of other devotees. Therefore, unlike people in the Grade 1, they do not assume that other devotees are in the wrong path. They are aware that people pray to the same God by different names and forms because their limited intelligence.
Such devotees know that the God is the intelligence cause of the universe.
Grade 3: There is nothing but God. (God is formless and forms are illusion)
This is the ultimate understanding of God. People in this grade are truly devoted to God, since they are aware God being not only the intelligence cause of the creation but also the material cause.
This means there is nothing in the universe that is not God.
Such people are not under the delusion that they are independent of the universe. The entire creation is seen as one entity. Whatever actions they do, it is done as a service to God.
The nature of God is revealed in Holy Scriptures. The understanding of the people depends on their level of intelligence. Among those who are devoted to God based on their knowledge of God, there are three grades.
Grade 1: There is God (There is only one form and name for the God)
People, who acknowledge the presence of God, will be devoted to a personal god. However, they assume that their god is the only the god and will not respect the gods of other religions and sects.
Such devotees think God as an independent entity will pray to God with respect. They will praise the God for all his powers and glories.
Grade 2: There is only one God. (God is the name for all forms)
When people gain more maturity, they will understand that there is only one God, who is being worshiped by different people by different names and forms.
It does not matter what name one addresses the God because the true God does not have any name or form. Such devotees are aware that the God, who is formless and nameless, is the same God that appears in different names and forms in the minds of other devotees. Therefore, unlike people in the Grade 1, they do not assume that other devotees are in the wrong path. They are aware that people pray to the same God by different names and forms because their limited intelligence.
Such devotees know that the God is the intelligence cause of the universe.
Grade 3: There is nothing but God. (God is formless and forms are illusion)
This is the ultimate understanding of God. People in this grade are truly devoted to God, since they are aware God being not only the intelligence cause of the creation but also the material cause.
This means there is nothing in the universe that is not God.
Such people are not under the delusion that they are independent of the universe. The entire creation is seen as one entity. Whatever actions they do, it is done as a service to God.
All
these grades are good. But we know where we need to go from this analogy. But
our mind plays so many tricks on us. We become slaves to this mind. We don’t
use our intellect (buddhi) all the time and we get caught up in this viscious
cycle most of the time. We all have to make an effort to reach the ultimate
stage in this Bhakti grade system.
That’s
why Baba taught us Navavidha Bhakti (nine modes of worship). Same thing was
explained really well by Prahlada in Bhagavata purana. His father did not
tolerate him being a Vishnu Bhakta (devotee) and he tortured him with various
means. Even these methods were viewed by Prahlada as a form of Vishnu. That’s
why nothing could hurt him or bother him. He was at that highest stage of grade
system we talked about earlier. What a stage to be in. When Saints reach that
stage they do not see any thing else. They are immersed in the nectar of God.
Baba used to talk about his service to his Guru. There was no one like him who
can serve a Guru. He did not expect any thing from the Guru and he did not see
any thing else other than his Guru.
How
can we understand Surrender?
Here
we will see a story; Once upon a time a pious devotee of God was travelling in
a valley area. By accident he fell in to the valley and while falling down, he
prayed to God very sincerely. He was able to hang on to a tree branch but still
in grave danger. He thought that he was lucky and looks down the valley, gets
scared again. He starts praying to God again. God appears and says leave that
branch I will save you. We can imagine that Bhakta’s dilemma. He could not let
go that branch. God wanted him to trust him. Even though he is a staunh
devotee, but could not surrender himself completely. What if a snake was about
to come on to that branch? God knows what is best for us. But this bhakta do
not know and he feels safe at that moment by hanging on to that branch. We can
imagine that situation in our daily life where we can not surrender our selves
to God.
Shyama
bitten by a snake:
Once
Shyama was bitten by a snake and the posion was spreading all over the body. He
is about to die. There was one custom in the Shirdi village that they will take
a person who was bitten by a snake to a temple in the village. But Shyama told
the villagers that no matter what happens to him, he has to go to Baba
only. By the time they reach the Dwarakamai, posion was already
spreading all over. His condition presented to be very grave. Of course Baba
saved him. Shyama is a great soul and he is a perfect example of pure devotion
and faith. We have to thrive for that kind of devotion.
How
to cultivate the seed of Bhakti:
The
seed of bhakti that we have inside us has to grow in to a big tree. For a
seedling to grow, ideal circumstances have to be present. It needs adequate Sun
light, water and air along with other nutritional elements. More over when it
is growing any animal can graze and eat it. In a similar way if we want to love
God we need a seed called Faith (shradda) and provide adequate circumstances
for this bhakti to grow. We have to protect this bhakti from worldly objects
because they can consume us if we are not careful. You have to cultivate love
towards Baba every day. You have to give this seed light - jnana (knowledge),
water – Sabhuri (patience like water) and air – fill it with Bhakti. We have to
know about God, do read the scriptures and try remembering God’s name all the
time. Stay away from bad influences.
Baba
taught a good lesson to Hemadpant through grains story (Chana leela).
Let’s
look at that story and Baba’s teaching. Hemadpant gives this narration in
Satcharita as follows:
Once
Hemadpant was massaging Baba’s feet and doing his service (seva). At that
moment Shyama laughed and remarked: “What Annasaheb! What are these grains here
which seem to be stuck? ” Saying so, Shyama touched the sleeve of the coat with
his fingers, when from the folds of the coat, grains were found. How did the
grains come to be stuck to the coat? Everybody was wondering how these
grains came there.
Then
Baba said: “He has a bad habit – that of liking to eat alone. Taking advantage
of the market day, he came rubbing the grams in his palms (to take off the
skin). It is not good to eat alone. But I know his habit. These grams give the
proof. What is there to be surprised about? ”.
Then
Hemadpant said: “Baba, till this day, I have not seen the Shirdi bazaar. If I
went there, I could buy the grams. And the question of eating them would arise
only later. I never eat anything without sharing it with someone who so ever
has this liking may do so, but this is not my habit”.
Now
observe Baba’s skill. How he made devotion firmer to himself! Hear with
attention, to what he said after listening to my clear denial.
Baba
then said; “You share the food with whosoever is near you. But what do you do,
when you are alone? What can I also do? Do you remember me? Am I not beside
you? Do you offer me a morsel? ”
Meaning
behind the story:
Thus
he made the grams a mere pretext and deeply impressed upon this principle.
Eating food without offering to Indra and other deities, the five ‘pranas’,
the fire and defrauding them of it or without offering to all deities made by
presenting oblations to the fire before meals, or without offering it to the
unexpected guest makes the food highly impure.
In
principle, this appears insignificant. But its application in daily life is
very important. Enjoying the flavor of the food is not the only implication –
all the five senses and other enjoyments are included. One who panders to his
senses can never hope to achieve spiritual progress. He who has a tight control
over the senses alone can succeed.
The
Shrutis proclaim: “Yada Panchavatishthante ” i.e. when all the
five senses and the intellect become steady it is considered the highest state
of Yoga. That was emphasized by Baba, through this joke.
Words,
touch, form, are related to this principle. How full of advice is this teaching
of Baba, in relation to this incident!
“Before
the mind, the intellect and other senses enjoy these objects; remember me first
so that they become an offering to me. The senses can never remain without
their objects; but if these objects are first offered to the Guru, the
attachment for them will naturally vanish.
If
you desire anything, desire me only! If you are angry vent your anger on me
only! Offer me your pride and stubbornness. Be devoted only to me.
Whenever
desire, anger, pride arise strongly make me the object towards which to direct
them. In this way, one by one, the Lord will help you in eradicating all the ‘Vrittis’.
The Lord will certainly calm the strong waves of these three venomous
qualities. In fact, this disturbed mental state would be absorbed in my form or
would become one with me. A state of peace will be yours at my feet”. If you
practice this, desires will become weak, on their own, and with the passage of
time desires will be destroyed from their very roots. The mind will be free
from all such tendencies.
Knowing
and believing that the Guru is close by such a person would never be disturbed
by such tendencies. Once such a good habit takes firm root, the bondage of the
world will loosen. The Guru’s form will be seen in every desirable object. Thus
desire itself becomes the form of the Guru.
If
there is the slightest desire for the enjoyment of these objects; and you think
that Baba is close by, the question whether the object is fit to be enjoyed or
not will at once arise. The object that is not fit to be enjoyed will be easily
shunned. In this way, the devotee’s vicious addictions will disappear and an
aversion towards the undesirable will develop.
He
will be ready to obey the rules for the control of the senses, as mainly stated
in the Vedas. Then, the enjoyment of the objects will be as per the
rules and there will be no indiscriminate indulgence. When such a habit is
developed, the thoughts about enjoyment of the sense objects are weakened. The
desire for the worship of the Guru arises and pure knowledge will sprout. When
pure knowledge grows, the bondage of body-consciousness will break and the
intellect will be merged in spirit consciousness, leading to infinite bliss.
Even though the body is perishable, it is a means towards gaining enlightenment,
which is really more desirable than salvation, because through it, we can
experience ‘bhakti’. This fifth rung of gaining enlightenment is
superior to the other four ‘kama, artha, dharma and moksha’. They
cannot be compared to ‘bhakti’. Invaluable are the gains of ‘bhakti’.
One
who achieves fulfillment by serving the Guru can fully understand the
implication of this statement. He alone will achieve enlightenment by
understanding the inherent meaning of ‘bhakti’, knowledge and
detachment. One who thinks of the Guru as different from God is like a man
reading the whole Bhagavat without realizing who God is.
Desire
for the objects of senses will be destroyed from the root when you serve the
Guru, with a pure heart. The mind will become pure and sinless and your Self
will manifest with effulgence. So be it. Given the strong desire, it was an
easy matter for Baba to produce roasted grams! He needed no special time for
the enactment of the most miraculous deeds. A popular conjurer or juggler,
merely to earn his livelihood, can produce whatever you ask for, by waving his
magic wand. But Sainath is a divine conjurer! What can be said about the
prowess of his miracle? When he wished, he produced innumerable grams, on the
spur of the moment.
Moral
of this story:
This
story expands our horizons and if we can follow these principles in our daily
life; we will become pure in our heart. Then we will be saved by our Guru from
this life death cycle.
Let
us concentrate on it. ‘Do not enjoy any object with any of our five senses
without first remembering Baba’. When the mind is trained in this way, we will
be always reminded of him. The attention will be at Sai’s feet in all
transactions.
That
Incarnation of Pure Brahman will ever remain before the eyes and then devotion,
liberation and non-attachment would arise.
Salvation
will be achieved. When this beautiful form is fixed before our mental vision,
we forget hunger, thirst and the mundane existence.
The consciousness of worldly
pleasures will disappear and our mind will attain peace.
We read so many books and we listen to songs in our
daily life. Some of these become our favorites and some of them make us forget
ourselves. But what we experience in Bhakti is total bliss and it is second to
none. If we immerse ourselves in this sea of devotion, the experience we feel
is indescribable and words cannot describe those feelings. Mere reading is a
waste of time till the meaning is not experienced, for which the blessings of a
Guru, who has the knowledge of the Brahman, is required. Mere bookish knowledge
is futile. We might have bhakti, but do we experience this so called
bliss and can we comprehend this?
If we have to reach this stage, what do we need to do?
Baba showed an excellent path, that is Navavidha Bhakti. Baba told this through
Anathrao Patankar and he did us great favor by giving this path. Of course this
was mentioned in Bhagavata purana, but Baba gives us personal experience
through his mercy. What was the situation and what made Baba give us this
parable about Navavidha Bhakti.
The story from Satcharita goes as follows;
Once a resident of Pune, whose name was Anantrao
Patankar, who had developed respect for Sai’s darshan, came to Shirdi soon. He
had heard all the Vedas and read the original Upanishads, along with the
commentaries; but his mind remained always restless and peace of mind eluded
him. When he had taken Sai Samartha’s darshan, Patankar’s eyes were rewarded.
After bowing down at his feet he worshipped him with ritualistic accuracy.
Afterwards, with folded hands, he sat in front of Baba, very close to him.
Anantrao, who looked very lovingly, asked him with extreme humility: “I have
read many books, including the Vedas, the Vedangas and the Upanishads. I have
listened to the holy Shastras and Puranas. Yet, why is my mind so despondent? I
now feel that whatever I have read has been wasted. I think that even the
illiterate devout devotee is better off than me. All my study of books,
learning of Shastras is a waste. All this bookish knowledge is futile as long
as my mind remains unsteady.Oh how empty is the effort I have made over the
study of etymology; to what purpose is the japa and mantra which does not give
peace of mind! How will I then ever acquire the knowledge of Brahman? By word
of mouth I have heard that by Sai’s darshan all worries are removed and that
you show the right direction even in your humorous talk, very easily.
Therefore, Maharaj, treasure trove of austerities, I have reached your feet.
Give me your blessings, by which I may have peace of mind. ” Upon which,
Maharaj told him a humorous parable by which Anantrao was satisfied and
enjoyed the fulfillment of his learning. Those few words are the entire essence
of knowledge. I will tell you that story. Be ready to hear it. It is humorous
but meaningful. Who can disregard such words?
Baba said, in reply: “Once a merchant came along and at
that time a horse passed nine balls of stool in front of him. The merchant was
very efficient. He immediately took off his wrap, and spread it out, collected
all the balls and tied a knot and was able to achieve concentration of mind. ”
‘What has Sai Samartha said? What could be its meaning?
Why the collection of the stool by the merchant?’ He did not understand
anything. Thinking thus, Anantrao came back and related the conversation, from
the beginning to the end, to Kelkar3.
And said: “Who was the merchant? What was the purpose
of those balls of stool? Why was number nine mentioned? Please reveal the
meaning to me. Dada, what kind of riddle is this? I find myself incompetent to
solve it. Tell me something which will open Baba’s heart clearly to me, in
plain words. ” Dada said: “ I too, do not understand. Baba’s talk is always of
this kind. But I will tell you whatever I am able to understand, as he inspires
me. The horse is God’s Grace. This is how the puzzle of the nine-fold devotion
could be explained. Without devotion one cannot
have a union with God and knowledge will not be acquired.
Sravana (hearing of God's Lilas and stories)
Kirtana (singing of His glories)
Smarana (remembrance of His name and presence)
Padasevana (service of His feet)
Archana (worship of God)
Vandana (prostration to Lord)
Dasya (cultivating the Bhava of a servant with God)
Sakhya (cultivation of the friend-Bhava) and
Atma nivedana (complete surrender of the self).
With full faith, even if one of these ways of devotion
is practiced, Sree Hari who longs for devotion will appear in the home of the
devotee.
Now, after reading directly from Satcharita, let’s
explore what they are:
First three Sravanam, Kirtanam and Smaranam will purify
our mind. Then seed of bhakti is ready to grow. Then if we can incorporate
Padasevana, Archana and Vandana seva, the seed starts growing in to a shrub.
Guru will bless us and at that point we have to use Dasya and Sakya. Finally we
merge in to Paramatma by Atmanivedana. This is the goal of human life.
Kardama Prajapati and Devhuti:
To understand all this we have to go back to creation.
In Satcharita, bhakti is compared to a Horse (female). In the beginning of
creation, Lord Brahma created Manu and Satarupa as first male and female. They
had a daughter by name Devhuti. She gets married to Kardama Prajapati. Kardama
was very pious, embodiment of knowledge. She did extreme penance by serving her
husband. Once the sage Kardam noticed that
These daughters are the nine forms of Navavidha Bhakti.
All the Maharshis represent the Jnana (Knowledge) and their consorts were forms
of Bhakti (Devotion). Whenever we worship God with utmost devotion, then
only we merge with God. Then there is no difference between God and Devotion.
This is the Sakti- Chaitanya form together. This is Paramatma (supreme soul)
& Sakthi (Maya) combined.
Sai is the kind of Parama Guru, who will make us
experience this Navavidha Bhakti rather than just preaching us. Baba taught
this on several occasions but mainly in two situations. One was with Ananthrao
Patankar and another with Laxmi bai. Let’s us explore Navavidha Bhakti forms
individually now.
1) Sravana: Sravana is hearing of God's virtues,
glories, sports and stories connected with His divine Name and Form. The
devotee gets absorbed in the hearing of Divine stories and his mind merges in
the thought of divinity; it cannot think of earthly things, the mind loses, its
charm for the world. The devotee remembers God only even in dream.
One cannot attain Sravana-Bhakti without the company of
the saints or wise men.
An experienced man is necessary to instruct the devotee
in the right path.
The company of the wise, even for a moment, becomes the
boat to cross across the ocean of Samsara.
The fort of Sadhana should be built on the foundation
of Satsanga. Mere austerities are not the end of Sadhana. Satsanga illumines
the devotee and removes his impurities. It is only then that subtle truths are
grasped well by the devotee.
King Parikshit attained Liberation through Sravana. He
heard the glories of God from Suka-Maharshi. His heart was purified. He
attained the abode of Lord Vishnu in Vaikuntha. He became liberated and enjoyed
supreme Bliss.
2) Kirtana: Kirtana is singing of Lord's glories.
The devotee is immersed in Divine Emotion. He loses himself in the love of God.
He weeps in the middle when thinking of the glory of God. His voice becomes
choked and he flies into a state of divine Bhavana. Wherever he goes he begins
to sing and praise God. He requests all to join his Kirtana. He sings and
dances in ecstasy. He makes others also dance. Such practices should be the
outcome of a pure heart, and they should not be merely a show. God knows the
inner secret of all and none can cheat Him. He becomes Sattvic and pure at
heart.
3) Smaranam: Smarana is remembrance of the Lord
at all times. This is unbroken memory of the Name and Form of the Lord. The
mind does not think of any object of the world, but is ever engrossed in
thinking of the glories of the Lord alone.
The mind meditates on what is heard about the glories
of God and His virtues, Names etc., and forgets even the body and contents
itself in the remembrance of God.
Remembrance also includes hearing of stories pertaining
to God at all times, talking of God, teaching to others what pertains to God,
meditation on the attributes of God, etc.
Remembrance of God alone can destroy all worldly
Samskaras. Remembrance of God alone can turn away the mind from sense-objects.
Lord Krishna says in the Gita: O Arjuna! He who fixing
his mind on Me, constantly remembers Me, I am easily attained by that Yogi,
ever united with Me. The Gita is an authority on the nine modes of Bhakti. Lord
Krishna illustrates with authority that the various modes of devotion shall
lead one to the Supreme.
4) Padasevanam: Padasevana is serving the Lord's feet.
We see Lakshmi serving Lord Narayana’s feet. No mortal being has got the
fortune to practice this method of Bhakti for the Lord is not visible to the
physical eyes. So what we can do is serve God’s idol, or picture. For Sai we
have the great opportunity to serve his feet as he allowed his devotees to
worship him this way. As Sai taught us that he is everywhere, to serve other
people & animals is also his Padasevanam. The whole universe is only
Virat-Svarupa (Universal form). Service of the world is service of the Lord.
Sri Lakshmidevi is enjoying this practice of devotion
and she is ever serving the feet of Lord Hari. Lord Vishnu is resting His feet
on the lap of Sri Lakshmidevi and she is the example of one engaged in
Padasevana-Bhakti. Can we serve Sai’s feet that way?
5) Archana: Archana is worship of the Lord. Worship can
be done either through an image or a picture or even a mental form.
Worship can be done either with external materials or
merely through Manasa Puja (worship in the mind) with strong feeling. Manasika
puja (Mental prayer) is an advanced form of worship which only men of purified
intellect can do.
The purpose of worship is to please the Lord, to purify
the heart through surrender of the ego and love of God.
Serving the poor people and worshipping saints is also
worship of the Virat-Svarupa of the Lord. The Lord appears in all forms. He is
everything.
The devotee should have Sai Bhava or Isvara-Bhava in
all beings. He should consider all creatures, down even to the worm, as merely
God. This is the highest form of worship.
During worship the mind of the devotee should always be
concentrated on the form of the Lord. It should think of His attributes, His
Infinite Nature, Bliss, Immortality, etc. It should not think of earthly
things. It is the feeling of love for God that God takes into account and not
the material that is offered. He is pleased even with leaves and mere water.
6) Vandanam: Vandana is prayer and prostration.
Humble prostration touching the earth with the eight limbs of the body
(Sashtanga-Namaskara), with faith and reverence.
The devotee should bow before everything in
absolute devotion, thinking that he is bowing before God Himself.
The object or purpose of Devotion is to realize God
through exclusive love. The ego or Ahamkara is effaced out completely through
devout prayer and prostration to God. The Divine grace descends upon the
devotee and man becomes God.
7) Dasya: Dasya Bhakti is the love of God through
servant-sentiment. To serve God and carry out His wishes, realizing his
virtues, nature, mystery and glory, considering oneself as a slave of God, the
Supreme Master, is Dasya Bhakti.
Serving and worshipping the Idols in temples, sweeping
the temples, meditating on God and mentally serving Him like a slave, serving
the saints and the sages, serving the devotees of God, serving poor and sick
people who are forms of God, is also included in Dasya Bhakti. Radhkrishna mai
used to sweep whole area where Sai had to walk. This is Dasya Bhakti also.
Mhalsapati, Shyama, Bhagoji along with several others,
followed Dasya kind of bhakti. By doing this they were ever with Sai in order
to offer services to Him and win His Divine Grace and attain thereby
immortality.
8) Sakya Bhakti: Sakhya-Bhava is the cultivation of the
friend-sentiment with God. We do everything for our dear friends. Sometimes we
put all our priorities behind to take care of this friend.
To be always with Sai, to treat Him as one's own dear
relative or a friend belonging to one's own family, to be in His company at all
times, to love Him as one's own Self, is Sakhya-Bhava of Bhakti-Marga. Physical
love is turned into spiritual love. There is a transformation of the mundane
into the Eternal.
He is supremely joyful if anything of his own comes to
the service of God. He longs to see God. He does not want to leave the Lord
even for a moment.
Sai should be the innermost and the dearest of friends.
All friends may desert a person, but Sai will never desert His devotees. He loves
you even if you do not love Him. The devotee feels himself merged in the ocean
of joy on seeing, touching or thinking of the Beloved.
9) Atma-Nivedana: Atma-Nivedana is
self-surrender. The devotee offers everything to God, including his body, mind
and soul. He keeps nothing for himself. He loses even his own self. He has no
personal and independent existence. He has given up himself for God.
This self-surrender is Absolute Love for God
exclusively. There is nothing but God-consciousness in the devotee. Even
against his own wishes, the devotee shall become one with God and lose his
individuality. This is the law of being. The Highest Truth is Absoluteness and
the soul rises above through different states of consciousness until it attains
Absolute Perfection when it becomes identical with God. This is the culmination
of all aspiration and love.
Conclusion:
By practicing these nine modes of devotion, we can
reach new heights in Sai worship. Let us ask for his blessings so that he can
give us the strength to follow this path. Even if we can practice at least one
of the methods, Sai will bless us with utmost love.
Sai
Gita 7 Jnana yoga
(Part
1)
Baba gave us his teachings about Karma yoga and Bhakti
yoga on several occasions through Nana Chandorkar. As humans, we go through so
many difficulties in our life time. But if we follow Baba’s teachings, we can
reach our goal that is self-realization.
Once, Chandorkar, the great devotee was sitting in the
Masjid pressing Baba’s feet, while he muttered the Gita to himself. He knew by
heart the fourth chapter of the Bhagvad Gita and used to repeat it, as a habit,
while his hands pressed Sai’s feet. When the thirty-third verse ended, the next
verse started: When the thirty-fourth verse started, Nana’s recitation came to
rest as Baba decided to ask a question and to impress upon Nana his lesson.
He said: “Nana, what are you muttering? Speak slowly
and clearly whatever you are saying, so that I can hear whatever you are
mumbling”. When he was asked to recite, obeying the orders, he recited all the
four lines of the verse. Then Baba asked him to explain it with all the
details. Then, Nana with great humility and with folded hands, happily and in a
sweet voice gave his reply, explaining what the Lord (Sree Krishna) had to say.
Now, so that everyone should clearly understand the dialogue between Sai and
Nana, we shall take the original verse from the Gita quoting word by word. To
understand the correct meaning of this question, as also the Saint’s mind, this
practice should be followed whereby the meaning becomes clear and free of
doubts.
“ Tadviddhi pranipatena, pariprashnena sevya.
Upadekshyanti te gyanam, gyaninastattva darshinah” .
So many great people gave commentary on this and agree
as to its meaning. Nana was well-versed and had deeply studied the Gita.
Baba asked nana to explain the meaning of this verse.
Nana, in a sweet melodious voice, modestly and humbly,
thinking of the natural order of construction of the words, began explaining
the meanings, with respect.
He said: “Making prostrations at the Guru’s feet,
giving one’s life in the service of the Guru, and questioning the Guru
respectfully, then those who have attained the real Knowledge will give
instruction of that Knowledge”.
Baba accepted the meaning of the first two metric feet,
but listen to what he said about the rest.
Where you say that philosophers and those who have
attained Real Knowledge will give instruction of that Knowledge, if you use the
word ‘Agyan’ (ignorance), then you will get the real meaning.
‘Gyan’ is not a subject matter of words’. How can
it be taught? Therefore, take the opposite of the word ‘Gyan’ and then it can
be experienced at every step. I have listened to the meaning that you have
given using the word ‘Gyan’. What do you lose by taking it as ‘Agyan’? ‘Agyan’
is a subject, which can be discussed. ‘Gyan’ transcends words. Just as the caul
envelops the embryo or dust covers the mirror or ashes cover the embers, so
does ignorance cover knowledge.
The Lord has said in the Gita that ‘Gyan’ is veiled by
‘Agyan’. Therefore, when ‘Agyan’ is removed, ‘Gyan’ shines on its own. ‘Gyan’
shines with its own luster and is self-effected. It is like pure water covered
with moss. The intelligent one, who removes this moss will, find the pure
water. Similarly ‘Gyan’ is unobstructed. It is self-evident and in its place.
The Power of the inner vision of the eyes is ‘Gyan’. The veil or the film over
it which increases is ‘Agyan’ and it is necessary to dispel it. That veil or
film should be removed with the skill of your hands and the inner vision should
be allowed to manifest driving away the darkness of ignorance. ‘Gyan’ is
something which has to be realized and not something that can be taught.
So let us understand what Baba is teaching us:
To make prostrations, to question respectfully and to
serve the Guru are the only means for his Grace. When we do not have these
qualities and we lack total faith, the service we perform for Guru is mere lip
service. Here Nana’s situation is similar. He has faith in Baba but Sai wanted
to burn his ego which cannot be burnt that easily. That’s why this whole thing
was played out by Baba.
What is Jnana (Knowledge)?
Whatever we see is not real (illusion), only
Brahman(supreme Soul) is real. Experiencing this truth is called Jnana.
First we have to know that there is something like
this. By understanding this, we can experience some kind of bliss. If we
experience the real truth, then that Satchidananda (Total Bliss) is
indescribable.
The world we see is not real. What is that mean?
It does not mean that this does not exist. Anything
that exits at one time but disappears after some time is called as Unreal. If
we take our universe, all the planets exist at one point but they disappear in
space and time. Nothing is left when a planet or solar system disintegrates. In
a similar way human body started with a small cell and organizes in to a huge
conglomeration of cells. When the soul leaves the body, human body collapses
and when we cremate the body what is left?
Why do we have to gain Jnana (knowledge)?
We can relate this kind of concept in our daily lives.
When we do not tackle our daily problems with mature thinking, we suffer.
When we do not understand life or a particular object
correctly, our outlook on that particular issue will be tainted.
When we want to live with someone we have to understand
them properly. We have to be practical in our thinking.
If we can ignore our ego in certain situations, we will
really enjoy our life.
To lose our ego, we need devotion (Bhakti) and Baba
really emphasized Bhakti so much.
A combined approach is essential:
A learned person (Jnani) can feel that he has the
knowledge but wherever there is devotion, ego disappears. We have to perform
our daily actions (karmas) with a devotional attitude along with a proper
understanding (Jnana). That’s why this Bhagavadgita stanza demands that kind of
respect. We can see why Baba chose that Sloka (stanza). Baba taught fundamental
principles of Knowledge (Jnana) so that we can achieve our goal as human
beings. After listening to this discourse, Nana prostrated to Baba and
requested him to direct him in proper path. He begged for his mercy, so that his
ego could be burnt.
Even we are sizzling with great qualities (Satva Guna),
our mind will have some impurities and we cannot tolerate if someone insults
us. Our ego will throw us off balance.
What is Ajnana?
When we have our mind set on fame, name, greed and all
other ego boosting qualities, we cannot have peace. This is Ajnana.
What’s miserable is to appear as a person of Knowledge
but cannot overcome ego.
Here these qualities are sometimes very deep, and difficult
to recognize. This is Maya (illusion).
The so called devotee, can get stuck with ritualistic
mind set and cannot tolerate a bruise on his ego. What very he or she does
feels right and ego dominates. They will try to control the situation. We see this
in spiritual organizations where they tend to fight over their ideas. Even to
serve our Guru, we cannot overcome our ego.
The way of Sai:
Sai used to work in a mysterious way. How he
accomplished any work without making any fuss about it. The real reason was
never disclosed, whether the work was small or big. The work was completed
gradually and there was no mention about it anywhere. When some work arises
casually, it should be taken into hand without pondering over its root cause or
any indication. On the contrary, there is a creation of confusion. Avatars like
Baba manifest on this earth for the well-being of others. When their desired
mission is finished they merge into that which is not perceptible.
Reality of Life and the solution:
We do not know the root cause of our being, where we
have come from and where we will go; why we were created and what is the reason
for our birth. We live a life as per our own will. Then the time comes for
death and all the senses are unable to function. Even then the good thoughts do
not come. Even though we watch with our own eyes the wife, son, brother,
mother, other loved and dear ones dying, the mind does not have these good
thoughts.
The saints are not of this nature. They are very aware
and have full knowledge of their end and know of the time of their death. Till
they are in body, they weary their bodies for their devotees with great love
and at the end the place where the body is abandoned is utilized for the
benefit of their devotees.
Jnana (knowledge) is nothing but learning about these
realities. We cannot wait until old age to learn these concepts. They are a
waste because your body will not cooperate at that time. We need this Knowledge
throughout our life. We need to understand the realities of life death cycle.
We think that we are asking for happiness all the time but that is not true.
We need to understand the importance of permanent bliss
that is happiness forever.
We need to understand what will cause sorrow and what
will give us the real happiness.
If we can put a side our ego, be selfless and perform
our actions with humility, devotion and faith, we will succeed in our endeavor.
Baba always taught us to see God in every human being,
every movable or immovable objects.
Serving with humility takes us to new heights in
Knowledge.
OM SAI RAM!
Sai
Gita 8; Jnana Yoga (Part 2)
Sai’s
love is supreme and his guidance is matchless. His grace is unfathomable. He
made Nana chandorkar or other devotees to gravitate towards him where ever they
are. Nana was initially reluctant to visit Baba but Sai made him come to Shirdi
and tells him that their relationship was for many lives.
One
day Nana Chandorkar, Bere, Lakshman, Maruti and other devotees were present
there. They were all were seated in the Dwarakamai looking at Baba to their
hearts content, as a child lovingly gazes at his mother when they meet, after
she had been gone for a long time. They were deeply immersed in happiness and lost
all count of time. Nanasaheb Chandorkar then joined his hands in supplication
and said, "Baba, you are not giving us a reply no matter how many times we
ask you. Why are you annoyed with us? You are verily the almighty. If you are
angry with us where else can we find shelter in this universe?"
Baba
smiled, "I am never angry with anyone. You are all my children. On whom
should I show my anger? I never feel anger against any one. I am as you are in
front of the almighty Venkusa. Why indeed should anyone be annoyed and show
anger towards anyone else?"
Baba
continued, "Keep remembering what I have told you before and pay careful
heed to what I am going to reveal to you now. Nana, if you have embedded what I
have told you earlier carefully in your heart, you would have understood the
greatness of the four-fold sadhana. The person who is diligent in the practice
of the four-fold sadhana will realize the Brahman easily.
Sadhana
is the efforts one makes towards one's salvation and towards achieving the ever
pure knowledge of self.
Sadhana
is of four kinds.
1)
Discrimination of the permanent and the impermanent nature of things (Nitya- Anitya vastu
viveka).
2) Dispassion (Vairagya)
2) Dispassion (Vairagya)
3)
Samadamadi Shat Sampatti (Six
practices of mental restraint).
4)
Mumukshu (The
quality of the active quest for knowledge).
Discrimination
of the permanent and the impermanent nature of things (Nitya- Anitya vastu
viveka)
"Let
me tell you first about the discriminate wisdom of permanence and impermanence.
The firming up of the belief that Brahman is the permanent truth and the world
is an impermanent lie, until it is a rocklike like foundation of all thought is
the discriminate wisdom of permanence and impermanence. Many try to talk about
this discrimination and the knowledge of permanence and impermanence and make
an exhibition of their foolish ignorance. Many go in groups to Pandharpur
begging for alms on the way. Not one of these has come to know the Brahman.
Who
is Brahman? What does he look like? Where does he stay? Who knows these
things?"
"Those
who go in groups to Pandharpur merely to boast to the others that they too had
performed the pilgrimage are not the true devotees. Some read many books on
spirituality. They give instruction to the others about morals and the right
conduct, but they themselves are not pure. As long as one's heart is impure,
what is the use of books or of teaching? They are like the frogs in the lake of
knowledge, who instead of drinking deeply of the nectar of knowledge flowing
from the lotus which is Brahman; eat instead greedily the mud of barren
arguments lying on the bed of the lake."
Dispassion
(Vairagya):
"Those
who speak criticizing others will stay on in the mud. They will not gain
wisdom. Those who indulge in barren arguments and those who always criticize
others will not gain the knowledge of the Brahman. He who has no desires for
either the worldly or the spiritual is the man of true dispassion. Nana! Know
this to be the truth.”
Samadamadi
Shat Sampatti (Six practices of mental restraint):
"Nana!
Shama, dama, titiksha, uparati, sraddha and samadhana are the six sadhanas.
Shama is to possess mental restraint
towards sensory objects.
Dama
is to forcibly
restrain the body and the senses from seeking sensory enjoyment.
Titiksha is forbearance. It is to bear with
equanimity all that is happening one as a result of prarabhda karma.
Uparati is the withdrawal of the senses so
that one does not fall into the maya of considering woman, gold, children,
relatives and friends as true.
Sraddha is the faith and devotion to one's
guru.
Samadhana
is to look at
happiness or misery with an equal eye.
Mumukshu
(The quality of the active quest for knowledge):
The
one who has the strong desire for moksha in his heart, and disregarding
everything else; searches sincerely for the path to achieve the knowledge of
the Brahman is a mumukshu. I have described the qualities of a mumukshu
earlier. Moksha is not Kailash, the abode of Shiva or Vaikuntha, the abode of
Vishnu. Moksha is a very difficult thing to achieve. The path to moksha has
many obstacles and pitfalls. Nana! Pay close attention. To conjoin with the
pure consciousness which is the basis and the foundation of this universe is
moksha. To reach that everlasting stage is the object of human endeavor
(purushartha). All else is a waste."
Chaitanya
(Consciousness):
"Nana
heard the able one with joy. He joined his hands in supplication and asked,
"Baba, what is pure consciousness? What are its characteristics? Where
does one find it?"
Pure
Consciousness and its characters:
"Baba
replied patiently, "What is the basis for this universe; what is existing
in all living and non- living creation and is still left over; what is the life
force which is the foundation of the universe is the pure consciousness. In
what, the universe again merges at the end of it, all is pure consciousness.
What is visible to our eye in the entire universe is that Brahman. The pure
consciousness shines without interruption in all in the form of, "I am
", "I am". This is a constant experience of all living beings.
You
asked me where the pure consciousness is. You tell me where it is not. You may
search everywhere in this universe and outside it; you will never find a place
where it is not. Everything is pure consciousness. It has no name and no form.
As the air is beyond shape or form or color or other attributes so is pure
consciousness. That is pure consciousness or Brahman. Never forget this truth.
The saints who have realized themselves are always in the direct experience of
the Brahman. The various animal life, plant life and humanity are all its
forms. The seer, the seen, the look, the knowledge, the energy - pure
consciousness is the basis or the foundation for all this. It is omnipresent.
It is pure bliss. It is the true knowledge. The form of that pure consciousness
is Brahman."
"Nana
was still not clear in his mind. He joined his hands in supplication and said,
"Baba,
Oh complete and able Sadguru! You say that the Brahman is everywhere; you say
it is pure bliss and it is one. If it is one, how is that visible to us in so
many forms in this universe? You say that the pure consciousness is filling
everything in the animate and inanimate world. And you say that its form is
pure bliss. Why then is there so much misery in this world? I am not able to
understand this. How can one born blind in both eyes appreciate beauty? In the
same way, how can pure consciousness which is the truth abide in this world
which is an illusion? If you say that the soul is the pure consciousness, how
are there so many souls when the consciousness is one? Each soul has its own
experience of pleasure and pain; happiness and misery. How can you say that a
single pure consciousness abides in all and everywhere? The soul abiding in
each body is different from the others. How can you say that the pure
consciousness is the soul? I believe that they are different. Please clear my
doubt."
"Baba
patiently replied, "Oh Nana, you are making a mistake here. Still your
mind in concentration and peacefully listen do what I say. Take some pots of
water and mix white, black, yellow, green, red, pink, green and magenta colors
in the water. They all look different from each other. But the water is the
same in all pots. The water seems red in the red pot and yellow in the yellow
pot. If the mixed colors are removed somehow from the water, the same water
remains. In the same way, the soul is one. The hearts are many. It is only when
the soul and the heart are joined in one place that the happiness or sadness is
experienced. Know this well, Nana." "The Atman has no difference or
division. It is the same everywhere. This is the truth. Happiness or sadness is
the dharma relating to the heart. The heart gets the consciousness only when it
is conjoined with the soul. Let me explain this in more detail so that you can
understand it easily.
This
consciousness shines in the beings in the form of paramardhaka, vyavaharika and
pratibhasika depending on the progression and spiritual maturity of the beings.
Oh Narayana, even though the body is one it has the various forms of youth,
maturity and old age. It is the same case with the consciousness."
"Paramardhaka
consciousness may be seen only in the saints.
Vyavaharikas: Those who model their conduct as
enjoined by the sastras and know what is to be retained and what discarded and
progress towards salvation are the Vyavaharikas.
Pratibhasika: Those who believe the untruth to
be the truth and whose intellect is steeped in ignorance are the pratibhasika.
You
should know that the Pratibhasika are the ignorant, the vyvaharika are the wise
and the paramardhaka are saints. Even so, the same Atman shines in all.
The
king, his officer, and his emissary are all part of the same kingdom. The basis
and the foundation of their power is the constitution of that country. Even
then, there are differences amongst them. One rides in state on the elephant
and sits on the throne. He moves about as he fancies. All the people follow the
constitution. It is the duty of every one to follow it without demur. The king,
his officialdom, the servants, and the people are all different but they all
follow the same constitution. The king may die but the constitution lives on.
The successor to the king obtains his power from that. That constitution is not
a thing to be purchased or sold commercially but all weal is available because
of it. By which constitution the king sits on throne, by the same constitution
the servants serve him and look after his every comfort. The king gets the greatest
benefit from it; his officialdom gets lesser benefit, his servants even less
benefit and the common people the least benefit. In the same manner he who has
realized and experienced that his soul and the Brahman are one; gets the
Brahman in its full form."
Nana
heard what Baba said. He was still perplexed. He asked, "Baba how does the
constitution which is one for all change to so many forms to benefit people in
different ways? By such division does not its unity get disturbed?" Well
asked Nana," said Baba, "The constitution is a unified whole. It is
indivisible. But it looks as if it is divided and applied differently to
different individuals. The same applies to pure consciousness too. Pure
consciousness is not divisible but the individual obtains only what he grasps.
Let us take the example of pots of various sizes filled with water. The same
sky one sees in the mighty river is seen in the pots too. The pot may be big or
small; the sky reflected in the water contained in the pots or the river is the
same. In the river one sees the biggest reflection of the sky. The sky in each
pot seems smaller or larger depending on the size of the pot. Has the sky been
divided? In the same way is the case with pure consciousness. This world is an
illusion (maya). Brahman and maya have joined together to create this
world."
Maya:
Nana
then asked, "How has this Maya originated? Who originated it? When did it
arrive and from where? You said that pure consciousness is the basis and
foundation of this world. You also said that the entire universe is nothing but
pure consciousness. Whence sprang this Maya?"
Baba,
that kindness incarnate patiently replied to Nana. "I will let you know
whence this Maya came. Listen to me with concentrated attention, Oh son of
Govinda.
The
energy contained in pure consciousness is Maya. Maya encloses pure
consciousness.
As
how one cannot separate sugar and its sweetness, as one cannot separate the sun
and its light; in the same way are the Maya and the Brahman. The sun and the
sunlight are two different words. But it is only by a conjoining of the both,
that the form of the sun visible to us. We distinguish and identify the sun by
its form, the heat and the light it radiates. We have to look at Maya and
Brahman in a similar way. But there is an end to Maya and there is no end to
pure consciousness. Pure consciousness has no beginning too. It just is. It is
by Maya or Prakriti or Nature that this whole world has formed.
"Those
who enter the cave of Self- Realization do not revert to ignorance. They take
the form of that cave and dance in the joy of infinite bliss. The reason for
all this is eternal Brahman. Maya is his creation. Oh Narayana, the power of
this Maya is as the limitless ocean of unplumbed depths. The feeling, 'I am
such and such' is formed by Maya. This is an untruth.
Once
Maya casts its net of deception on us, we cannot know and recognize either the
truth or untruth. Maya has two principal qualities. Know you what they are!
What is visible and true is hidden by Maya. What is not visible and is untrue
is shown by Maya. All people are mesmerized by Maya and are victims of
illusion. A servant gets a dream that he has become a king. By this dream Maya
has shut out his true state of servant hood. In addition even if he was not the
king, he fell in to the illusion of believing himself to be the king by the
power of Maya in the dream. In this manner, Maya hides the true Brahman and
shows the world which is illusory. In truth, this world is not. It is only the
universal consciousness which fills all. But due to Maya we are able to see
only this world. All things visible to us in this world are mere illusion but
we are deluded in to thinking that they are true by the power of Maya. If we
succeed in removing the covering of Maya by discriminate knowledge, we will be
able to see and realize the Brahman. You will then realize that you are the
world. When the pollutants are removed from the water one gets pure water. In
the same, way when the Maya is removed pure consciousness is visible.
Oh
Narayana! You think of, pray for and seek the truth.
Atman
is the truth. I tell this to all.
To
recognize, realize the atman and to be immersed in it is the sole objective of
all spiritual endeavor.
These
are the simple and effective words from our Great Sadguru about Self-
Realization. Baba said, "Keep this instruction safe in your heart. Let it
be ever alive to lead you on the right path."
Das
Ganu Maharaj ends this conversation between Baba and others with the following
words.
When
the sun of knowledge rises, can the darkness of ignorance remain? Oh my master,
Sri Sai Baba, please put me in your lap. Please give a small place for this
child of yours in the shade of the great tree of your grace.
OM SAI RAM!
Sai Gita 9
(Jnana Yoga part 3):
Brahma
Jnana (Knowledge about Self- realization)
As
humans we have to cultivate four major practices of spiritual world (Sadhana
Chatustaya), and dedicate ourselves in Guru’s worship. Then Guru will show his
grace upon us. When we have the dispassion and a strong desire for liberation
(Mukti), knowledge will be imparted by our Guru. Guru is the ultimate provider
of happiness and bliss. Guru always surprises us by giving what our mind
does not expect. Guru can only give you that ultimate bliss and self-
realization.
What
is Brahman or Universal consciousness?
Brahman
is Sat, the Absolute, Reality. That which exists in the past, present
and future; which has no beginning, middle and end; which is unchanging and not
conditioned by time, space and causation; which exists during the waking, dream
and deep sleep states; which is of the nature of one homogeneous essence, is
Sat. This is found in Brahman, the Absolute.
There
are seven stages of Jnana or the seven Jnana Bhumikas.
Jnana
(Knowledge) should be developed through a deep study of Atma Jnana Sastras and
association with the wise and the performance of virtuous actions without any
expectation of fruits.
1) Subheccha or good desire,
which forms the first Bhumika or stage of Jnana. This will irrigate the mind
with the waters of discrimination and protect it. There will be non-attraction
or indifference to sensual objects in this stage. The first stage is the
substratum of the other stages. From it the next two stages, viz., Vicharana
and Tanumanasi will be reached.
2)
Vicharana (Self-
enquiry): Constant
Atma Vichara (Self- enquiry) forms the second stage.
3) Asangha Bhavana
(Tanumanasi): This is attained through the cultivation of special
indifference to objects. The mind becomes thin like a thread. Hence the name
Tanumanasi. Tanu means thread - threadlike state of mind. In the third stage,
the aspirant is free from all attractions. If any one dies in the third stage,
he will remain in heaven for a long time and will reincarnate on earth again as
a Jnani. The above three stages can be included under the Jagrat state.
4) Sattvapatti: This stage
will destroy all Vasanas (Impressions) to the root. This can be included
under the Svapana state. The world appears like a dream. Those who have reached
the fourth stage will look upon all things of the universe with an equal eye.
5) Asamsakti: There
is perfect non-attachment to the objects of the world. There is no Upadhi
or waking or sleeping in this stage. This is the Jivanmukti stage in which
there is the experience of Ananda Svaroopa (the Eternal Bliss of Brahman)
replete with spotless Jnana. This will come under Sushupti.
6) Padartha Bhavana: This is
knowledge of Truth.
7)
Turiya, (The state of superconsciousness): This is Moksha. This is also
known by the name Turiyatita. There are no Sankalpas (desires). All the
Gunas disappear. This is above the reach of mind and speech. Disembodied
salvation (Videhamukti) is attained in the seventh stage.
Once we understand these seven stages of Jnana, we have to
take a careful look at the first two that is Good desire and Self enquiry, so
that we can be eligible for Guru’s grace. We need Guru’s help to reach the
ultimate goal and to go through all the seven stages. This is what every human
being should be thinking about all the time. Because this is the truth and
everything else is an illusion as per the scriptures. This is what Baba wanted
us to pursue.
To experience Brahman and to understand this, what do we
need to do?
In Sai Satcharita 16th and 17th
chapters we have adequate information about this knowledge. Once a rich gentle
man came to Baba and asked him to give him the knowledge of Brahman. Baba told
him that he is very happy to do that and he told him that it is rare that
people ask me for this. In the meanwhile, Baba sends a boy to borrow 5 rupees
from a shop keeper and other people. He wanted to teach a lesson to this rich
man as he was greedy. Baba then gave a good discourse on Brahman. He wanted 5
rupees and this signifies the following;
For seeing Brahman one has to
give five things, i.e. surrender five things and
they are as follows.
(1) Five Pranas (vital forces),
Prana, Apana, Samana, Vyana and Udana.
(2) Five senses (five of action and five of perception),
(3) Mind,
(4)
Intellect
(5) Ego.
This path of Brahma-Jnana or self-realization is 'as hard as to tread on the edge of a razor'.
The path of knowledge of Brahman is difficult. It is not
easy to follow for all and sundry.
When the time is ripe, it appears before
that fortunate person,
all of a sudden.
The knowledge of Brahman can be attained flawlessly by the
highest category of aspirants.
Mediocre persons are always tradition bound and must
proceed stage by
stage.
The former ones have a spiritual
flight, like the path of a bird; the latter follow the steps of tradition, according to
the
Shastras (Scriptures).
But for the incapable person, the whole effort
about Brahman is useless.
Without that self-control and discrimination, there is no other sure means of achieving
Brahman.
Though this is the
real truth told by the Vedas, can it be possible for everyone to
practice?
It is only through diligence and practice, when even your
bones seem ready to disintegrate, that the Guru’s grace
descends and enlightenment dawns slowly.
When there is the true knowledge of the Self, that person’s entire nature becomes one with Brahman. At such a stage, the whole
universe burns down in the fire of Brahman and the
world turns into
ashes.
OM SAI RAM!
Sai Gita 9 (Jnana Yoga part 3):
Qualifications for Brahma-Jnana or Self-Realization
All persons do not see or realize the Brahman in their life-time. Certain qualifications are absolutely necessary.
(1) Mumuksha or intense desire to get free:
He, who thinks that he, is bound and that he should get free from bondage and works earnestly and resolutely to that end, and who does not care for any other thinks, is qualified for the spiritual life.
(2) Virakti or a feeling of disgust with the things of this world:
Unless a man feels disgusted with the things, emoluments and honors, which his action would bring in this world and the next, he has no right to enter into the spiritual realm.
(3) Antarmukhata (introversion):
Our senses have been created by God with a tendency to move outward and so, man always looks outside him self and not inside. He, who wants self-realization and immortal life, must turn his gaze inwards and look to his inner Self.
(4) Catharsis from (Purging away of) sins:
As humans we need to turn away from wickedness, and stop doing wrong things or acts.
We have to show great composure and put our minds at rest. Then only we can attain self-realization, even by means of knowledge.
(5) Right Conduct:
Unless, a man leads a life of truth, penance and insight, a life of celibacy, he cannot get God-realization.
6) Preferring Shreyas, (the Good) to Preyas (the Pleasant):
There are two sorts of things viz., the Good and the Pleasant; the former deals with spiritual affairs, and the latter with mundane matters.
Both these approach man for acceptance. He has to think and choose one of them.
The wise man prefers the Good to the Pleasant; but the unwise, through greed and attachment, chooses the Pleasant.
(7) Control of the mind and the senses:
The body is the chariot and the Self is its master; intellect is the charioteer and the mind is the reins; the senses are the horses and sense-objects their paths.
He who has no understanding and whose mind is unrestrained, his senses unmanageable like the vicious horses of a charioteer, does not reach his destination (get realization), but goes through the round of births and deaths; but he who has understanding and whose mind is restrained, his senses being under control, like the good horse of a charioteer, reaches that place, i.e., the state of self-realization, when he is not born again.
(8) Purification of the mind:
Unless a man discharges satisfactorily and disinterestedly the duties of his station in life, his mind will not be purified and, unless his mind is purified, he cannot get self-realization.
It is only in the purified mind that Viveka (discrimination between the Unreal and the Real), and Vairagya (Non- attachment to the unreal) crop up and lead on the self-realization.
Unless egoism is dropped, avarice got rid of, and the mind made desire less (pure), self-realization is not possible.
The idea that 'I am the body' is a great delusion, and attachment to this idea is the cause of bondage. Leave off this idea and attachment therefore, if you want to get to the Self-realization.
(9) The necessity of a Guru:
The knowledge of the self is so subtle and mystic, that no one could, by his own individual effort ever hope to attain it. So the help of another person-Teacher, who has himself got self-realization, is absolutely necessary.
What others cannot give with great labor and pains, can be easily gained with the help of such a Teacher; for he has walked on the path himself and can easily take the disciple, step by step on the ladder of spiritual progress.
(10) Lord's Grace is the most essential thing:
When the Lord is pleased with any body, He gives him Viveka and Vairagya; and takes him safe beyond the ocean of mundane existence, "The Self cannot be gained by the study of Vedas, or by intellect. He, whom the Self chooses, by him It is gained. To him the Self reveals Its nature", says the Katha Upanishad.
Summary
of this chapter:
In the stormy waters of hope, there
are whirlpools of son, wife and friends; crocodiles of passion, rage etc., and
sharks in the form of various diseases. Sometimes there is a temporary aversion
for hours together. There is a mental conflict, an eruption; but the bond
cannot be broken.
You should teach your own mind that you are yourself the pure Brahman, but you are bound to the body like a parrot, clinging to the bar which goes around rotating. You have been lured away by illusions and temptations. Therefore, you have forgotten your own true self. Be aware and realize your real nature immediately.
Delusion creates more delusion; and thus the illusion about bodily pride takes place. Try to understand that the concept of ‘I and Mine’ is like a mirage. Therefore, why don’t you become detached?
Oh, you! Think well, whether you should get entangled in this notion of ‘I and Mine’ in this worldly existence. Oh, parrot! Leave the bar and fly high above in the sky.
Where there is liberty there is bondage; and bondage is accompanied by liberty. Ignoring both these conditions, you should live in the purest spirit within you.
This is subjective knowledge. Happiness and misery is total ignorance. Therefore, abandon that knowledge and acquire true knowledge, which is the knowledge of the Brahman, and which is with you.
The path of knowledge of Brahman is difficult. It is not easy to follow for all and sundry. When the time is ripe, it appears before that fortunate person, all of a sudden.
The knowledge of Brahman can be attained flawlessly by the highest category of aspirants but mediocre persons are always tradition bound and must proceed stage by stage. The former ones have a spiritual flight, like the path of a bird; the latter follow the steps of tradition, according to the Shastras (Scriptures). But for the incapable person, the whole effort about Brahman is useless.
Without that self-control and discrimination, there is no other sure means of achieving Brahman. Though this is the real truth told by the Vedas, can it be possible for everyone to practice?
It is only through diligence and practice, when even your bones seem ready to disintegrate, that the Guru’s grace descends and enlightenment dawns slowly.
When there is the true knowledge of the Self, that person’s entire nature becomes one with Brahman. At such a stage, the whole universe burns down in the fire of Brahman and the world turns into ashes.
Phalasruti (Benefits of reading or listening to Sai’s stories)
By listening to Sai’s life story, sins will be destroyed.
By listening to his life story, destiny will be fought.
By listening to his life story, supreme happiness will be achieved effortlessly by the listeners.
By listening, the heart will become pure;
By listening the cycle of birth and death will be avoided;
By listening the listeners will achieve Brahman, which can be achieved by performing actions and offering the fruits to Brahman.
Such a person who desires to serve Sai, Sai will make him desire less and Sairama will give rest, peace and happiness to his own devotee.
‘Know thyself perfectly well. That happiness is Brahman’; is the famous quotation from the Taittiriya Upanishad. Baba, who is well-versed in scriptures, always reiterated this fact.
Finally Baba’s assurance: "D o not worry in the least. Remain always cheerful. Do not have any anxieties until death. "Baba always preached this. He will take us to the destination if we surrender to him and show Shradda (faith) and Sabhuri (patience).
Let Sai give knowledge to all of us.
You should teach your own mind that you are yourself the pure Brahman, but you are bound to the body like a parrot, clinging to the bar which goes around rotating. You have been lured away by illusions and temptations. Therefore, you have forgotten your own true self. Be aware and realize your real nature immediately.
Delusion creates more delusion; and thus the illusion about bodily pride takes place. Try to understand that the concept of ‘I and Mine’ is like a mirage. Therefore, why don’t you become detached?
Oh, you! Think well, whether you should get entangled in this notion of ‘I and Mine’ in this worldly existence. Oh, parrot! Leave the bar and fly high above in the sky.
Where there is liberty there is bondage; and bondage is accompanied by liberty. Ignoring both these conditions, you should live in the purest spirit within you.
This is subjective knowledge. Happiness and misery is total ignorance. Therefore, abandon that knowledge and acquire true knowledge, which is the knowledge of the Brahman, and which is with you.
The path of knowledge of Brahman is difficult. It is not easy to follow for all and sundry. When the time is ripe, it appears before that fortunate person, all of a sudden.
The knowledge of Brahman can be attained flawlessly by the highest category of aspirants but mediocre persons are always tradition bound and must proceed stage by stage. The former ones have a spiritual flight, like the path of a bird; the latter follow the steps of tradition, according to the Shastras (Scriptures). But for the incapable person, the whole effort about Brahman is useless.
Without that self-control and discrimination, there is no other sure means of achieving Brahman. Though this is the real truth told by the Vedas, can it be possible for everyone to practice?
It is only through diligence and practice, when even your bones seem ready to disintegrate, that the Guru’s grace descends and enlightenment dawns slowly.
When there is the true knowledge of the Self, that person’s entire nature becomes one with Brahman. At such a stage, the whole universe burns down in the fire of Brahman and the world turns into ashes.
Phalasruti (Benefits of reading or listening to Sai’s stories)
By listening to Sai’s life story, sins will be destroyed.
By listening to his life story, destiny will be fought.
By listening to his life story, supreme happiness will be achieved effortlessly by the listeners.
By listening, the heart will become pure;
By listening the cycle of birth and death will be avoided;
By listening the listeners will achieve Brahman, which can be achieved by performing actions and offering the fruits to Brahman.
Such a person who desires to serve Sai, Sai will make him desire less and Sairama will give rest, peace and happiness to his own devotee.
‘Know thyself perfectly well. That happiness is Brahman’; is the famous quotation from the Taittiriya Upanishad. Baba, who is well-versed in scriptures, always reiterated this fact.
Finally Baba’s assurance: "D o not worry in the least. Remain always cheerful. Do not have any anxieties until death. "Baba always preached this. He will take us to the destination if we surrender to him and show Shradda (faith) and Sabhuri (patience).
Let Sai give knowledge to all of us.
OM SAI RAM!
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