Mhalsapati (Part 1)

Mhalsapati Part 1 (Telugu Talk)



MHALSAPATHI

Part 1:

Great Sai always protects his devotees at all times. He manifested as human form with five elements of nature and took the responsibility of protecting the mankind. He took care of his governing responsibilities all the time and even when everyone is sleeping. He never disappointed anyone who believed in him. In this process of God protecting his children, Mahalsapathy took a lead role along with Shirdi Sai.

Mhalsapathi strictly followed four Purushardhas (Fundamental responsibilities) of human kind without any compromise and he walked the Shradda & Sabhuri path that was shown by Sai. He stood out second to none in following these principles. Whoever listens or reads his story, will attain utmost peace and receive blessings from Sai.  This great devotee of Sai never yielded to pressures in following his principles. He followed Dharma (righteousness) in spite of difficulties, only took what he deserved, controlled his desires, and always longed only for life’s goal that is relief from Birth- Death cycle. His life is an example for all the Sai devotees.

Mhalsa means Mother Parvathi (Consort of Lord Shiva) and Mhalsapathi means husband of Mother Parvathi that is Lord Shiva. That’s why Mhalsapathi always worshipped Khandoba (Lord Shiva). He revered Sai as his Guru and he worshipped him as his Khandoba. He lived all his life in Shirdi which is in Kopergaon taluk. He only had elementary education in a small village school. Mhalsapathi acquired goldsmith (sonar) profession as a hereditary means from his family. The sonars vie with Brahmins and others in their social and religi­ous observances and sometimes style themselves Brah­mins and wear the sacred thread. Even in that commu­nity, he was noted for his fervent devotion to his tutelary deity Khandoba (known also as Mhalsapathi). Mhalsapathi Purana was his Bible or Ramayana for daily study and for sacred reading at the periodical gatherings of sonars and at the temple (family temple). He had three daughters, one son and his wife was very pious and followed her husband in every aspect of life. He did not have any major income from his 7 ½ acres barren land and there were not many rich people in a small village who can order golden ornaments.  His Khandoba temple was also in dilapidated state. He was fairly free from worldly desires. The family had a scanty income from the voluntary offerings at their temple which went to the temple maintenance.

 He had complete faith in his God and was waiting for a Guru. Kasiram Shimpe, Appa Bhil and Mhalsapathi were dedicated in serving any passerby Fakirs or Saints. Kasiram and Appa used to receive and help not only Hindu saints such as  Devidas, Janakidas, etc., but also fakirs when   these   visited   the   village or stayed there. Kasiram    and     Appa    had    some   means,    but   poor Mhalsapathi offered   his services and   zeal,   and   these three worked   together.     It   was   Mhalsapathi's   good fortune, that he   had very close contact with Sri Sai Baba for a very long period-over 40 (nearly 50) years.  

Mhalsapathi naming Sai:

When Shirdi Sai came as a teenage boy, Mhalsapathi recognized the special characters and greatness. It was about   1872 per­haps   that   Sai   Baba entered   the   village along with a "Barat", i.e.  a bridegroom's party of Moslems headed  by Chand Bhai, Patil of Dhupkeda (in the "Nizam's State"). Then Sai Baba separated from the marriage group very near Khandoba temple at the outskirts of Shirdi and sauntered along almost till the threshold of Khandoba temple. Mhalsapathi, who was inside worshipping Khandoba, noticed Baba's presence and, with usual civility and regard, invited him to sit. After a few minutes, the fakir Baba remarked- "How secluded and quiet a place is the Khandoba temple, best fitted for a Fakir to be in". Then it was that Mhalsapathi put his conservative back up and protested against the proposal that a Moslem should reside in Khandoba temple which in his opinion was unthinkable. Most Moslems at that time were assumed as iconoclasts, (i.e. breakers of images) and, therefore, Mhalsapathi prevented Baba from entering the temple which contained the images of Khandoba etc. Finding Mhalsapathi 's objection to be natural, Baba said, 'God is one for Hindus, Moslems, and all, but, as you object to my entry, I shall go'. So saying Baba went away. In one respect, it is a fact of happy augury that the person who started Sai worship was a pious and orthodox Hindu, who first raised the orthodox objection to Baba's stepping into and residing at the Khandoba temple in his charge, but soon developed into the most zealous admirer and ardent worshipper of Baba.

Mhalsapathi starting Sai’s worship:

It is this zealous admiration and ardor of the highly virtuous goldsmith that forced Baba to reverence him in turn and to accept the flowers, sandal, and other things placed on his feet by way of homage. His self dedication and great attachment to Sai Baba were irresistible for a large-hearted soul like Sai, and so he (Mhalsapathi) was the first and only person allowed for a long time to worship Sai.  Several in the village initially considered Sai as a mad Fakir until he showed the miracle of lighting the lamps with water.  Mahalsapathy used to go to Dwarakamai every day and worshipped Sai by placing flowers and sandal at the feet of Baba and offered milk.  Sai Baba the fakir could not object to them even though these were offered in the Mosque. When these grew definitely more and more like worship, then Baba himself felt how incongruous Hindu worship of himself was in the Mosque, though it had to grow and develop from there. Baba was an absolute "Vairagya Purusha'' and never cared for wealth or women.   This developed later into regular puja (worship) by the use of sandal paste and flowers on Baba's   feet, neck,   and finally on his forehead also. Even after that, local magnates like Nana Saheb Dengle, who wanted to do Baba's puja,   were not allowed to do it.   Baba would tell them:   'There   is the pillar in this Dwarakamayi   (Mosque).   Do puja to the pillar”.   That of course, they did not care to do.   Nana Saheb Dengle later requested the intersession of Dagdubhai, a constant companion of Baba and, encouraged by his words,   did puja and became   Baba's   second   worshipper,   Baba gradually allowed others to do his puja, and then Baba's puja became general. Few realized the part played by Mhalsapathi as the pioneer of Sai puja and the Sai movement.

Mhalsapathi giving up his profession:



Mhalsapathi had a very intimate relationship with Baba. He was disgusted with his life when he had all kinds of difficulties and by the death of his only son. His land yielded   nothing, and the goldsmith's profession yielded also practically nothing. So, he was ready for the   orders   of   his   own Ishta Devata, Khandoba. Khandoba came upon   him, that is, possessed his body, and gave him visions. In the first vision, he was told that he was to take Khandoba (i.e. movable images) from the Khandoba temple to his own house, and worship him there with concentration.  In another vision, Khandoba appeared as an old Brahmin and said to him, “What?   Can you not get your bread without your profession of goldsmith?”   Then Mhalsapathi   answered   the    vision.    'Yes.   I shall   give up'. Then the vision said,    'Touch my feet, and hold on to my feet”.   From that time forwards, he gave up goldsmith's work in perfect trust.  Being disgusted with life, he did not care to sleep   at home   for   that   would   develop his family cares and burdens, i.e. Samsara, still further.

Birth of his second son:

He   enjoyed Baba's Company day   and night and was greatly benefitted thereby.   At the Mosque and at the Chavadi, Baba slept on alternate nights and to both places Mhalsapathi went and had his bed along with Baba. Mhalsapathi 's main     work     was   to   be   with   Baba and he never failed to be with and sleep with Baba.   But on   one occasion, early in   life,   about   1896,     Baba himself said, “Arre Baagat, listen to my fakiri   words, which are always true. You have been sleeping here and not with your wife.   But you have got only daughter (the only son he had    must   have   died   before   1896.) You go and take bed in your house, and you will then get a son,"   In spite of Baba's pressure, he declined   to   go   home as he did not want   his   family (samsara)   to   increase.   But his friend  Kasiram   Simpi compelled him and  took him home and left him there. Thereafter he took his bed in his house. He started it on the Janmashtami of 1896, and on the next Janmashtami (1897) a son was born to him. Baba's words are ever true and never false.

Night Vigil with Baba:

But, having got a son, he resumed his old vow of not developing Samsara and ever afterwards slept only with Baba, in the Mosque, and at the chavadi. Mhalsapathi would spread his own cloth and on that Baba (when not lying on the plank) would lie on one half, and he would lie on the other. Baba also gave him very hard duties which others could not possibly undertake. Baba would tell Mhalsapathi, "You had better sit up. Do not go to sleep. Place your hand on my heart. I will be going on with remembrance of Allah, Nama Smaran, that is, a half conscious trance, and during that Nama Smaran, the heart beat would clearly show you that I am still having Nama Smaran. If that suddenly goes away and natural sleep supervenes, wake me up." The heart beat during natural sleep would be evidently different from the heart beat of the contemplative trance. Thus neither Baba nor Mhalsapathi would sleep at night. Both would keep awake, Baba for directly communing with God, and by that means doing service to numerous devotees in various places, and Mhalsapathi for sharing the merit (punya) by keeping the vigil with Baba and benefiting himself morally and spiritually by his pious service. His tapas was the same practically as the tapas of Baba, that is, vigil for holy purposes.

Principles of Mhalsapathi:

He also had great control over all his senses (Indriyas), not merely over the sex urge but also over hunger and other urges and cravings, though he was not able to overcome sleep always. At times for a fortnight he would go without food, purely by the power of his will, and sometimes his family also would suffer as shortage of food was the consequent of Mhalsapathi 's having no profession and no earning and his rejection of offers of money and goods. This is a very important point to note about Mhalsapathi. His attitude towards acceptance of alms is one which very orthodox Hindus would understand. He regarded all acceptances of alms from others as a direct interference with his own perfection of power. Baba told Mhalsapathi several times;-'Take this Rs. 3. Go on taking it'. Mhalsapathi invariably refused. Baba even added. 'Go on receiving Rs. 3. I will make you well-to-do, and other people will come to you and depend on you and look to your favor; make your life comfortable." Mhalsapathi invariably replied: 'I do not want all that. I want only to worship your feet.' He counted his avoidance of gifts and contentment with his lot as far above his attaining or retaining material wealth. He (M) would not sleep on cots. He would not care to have comforts of any other sort, even though these were available or offered to him. Baba had to offer inducements of "Abhaya" and support, etc. to various people to raise them to high spiritual effort. But in tha case of Mahalsapathy, no inducements and assurances were required, as Mhalsapathi had already achieved the high, water mark of purity, virtue, austerity (tapas), and wisdom (Jnana), so far as that was possible in his circumstances.

OM SAI RAM!