Upasini Maharaj Part 2

Upasini Maharaj Part -2 (Telugu Talk) Click here.

First meeting with Baba:

On 27th June 1911 he went to Shirdi just to pay a brief formal visit to Sai Baba. The first interview between Sri Sai Baba and Kasinath is a very interesting study of the personalities of both, and the method of operation of Sai Baba peculiar to each case. After staying a day, Kasinath went to take leave of Baba to go home.

Baba said, 'What so soon? When are you returning?'

Kasinath protested that it was not easy for him to return,

Then Baba said, 'you had better stay. Do not go away'. Kasinath did not like both choices.

Then kasinath said “What, either to stay on forever or to go and return in eight days!"

Baba said, 'Well, go. I shall see what I can do'. 

This might appear a threat to those who knew Sai Baba's powers. But as Kasinath understood none of his powers, he simply thought permission had been given to him to go and then went away. He was anxious to get back home now that his health had been restored and have a pleasant family life with his young wife (third wife). 

Upasini trying to leave Shirdi:

He went out for few miles and stayed at a neighboring village for a bath in the Godavari. Next day he went a short distance, and again was stopped by something attractive. Like this for seven days, he was within a radius of eleven miles, and on the eighth day he was at Kopergaon with a Brahmachari at the Datta Temple on the bank of the river Godavari, i.e., only six miles from Shirdi.

Brahmachari told him to go to Shirdi and be with Sai Baba. Kasinath, however, declined to accept that proposal. As they were talking, some visitors came. They were asked by the Brahmachari, 'Where are you going?' They said, 'To Shirdi’. Then the Brahmachari said, 'Take this Kasinath with you'. Kasinath said, 'No, I have been there already'. Then the visitors said, 'That is the best reason. We have not been there. We want someone to be with us to guide us'. Kasinath said that he had not taken his meal and he had no carriage fare, and thus pleaded vain excuses. They said, 'We have the carriage fare, and we will give you food'- So, in spite of himself, out of a mere desire to oblige these visitors and to oblige the Brahmachari, he got into the cart which straightway sped on to Shirdi. There they all alighted. They all bowed before Baba.

Baba said to Kasinath, "You have come back! How many days is it since you left?' '

Kasinath said “This is the eighth day”.

'What!' Baba remarked, 'You said you would not come back in eight days'.

Then the spell over Kasinath seemed to disappear, and he woke up and said, 'What, Baba, I cannot understand this. I was eager to go home, and I wonder how I did not go back home. This must be all you’re doing’. Baba said, 'Yes. I have been with you all these eight days dogging your heels'. Then it flashed upon Kasinath that Sai Baba was (always) wielding vast powers over people's mind, that when he could not think of going home, and when the Brahmachari and others were asking him to go to Shirdi, it was all the work of Sai.

Upasini's stay at Shirdi:

So, he was under Sai's spell and that was how he could not think of his home under that spell! He was -aghast at this vast control over minds and bodies of not one but of many. Then he resigned himself to fate as he called it. He thought 'Some vast Power is seizing me. So, I must bend to it^’. Then he was staying on, hoping time and again to get leave of Baba to get back.

Through Shama he asked for permission. Baba said, 'let him stay on^’. Then Shama asked what he was to do. Baba's answer was, "To do nothing". Kasinath could not understand what he should do remaining there doing nothing. But doing nothing was only the external appearance. "Doing nothing" in Baba's parlance meant being receptive and receiving everything from him.

In Baba's Guru parampara, Sishya's work is simply nothing. The entire operation of moulding, remoulding, raising and reaching the top of the highest spiritual experience is the work of the Guru and the Guru alone. Baba asked him to go and live in solitude (as he already loved solitude) at Khandoba Temple, just outside the village, and not mix with people but to remain alone, doing nothing.

Kasinath’s learning, his mastery of Sanskrit and general information were far superior to those of the ordinary pandit. He was anxious to go on either with mantra or with study which alone he understood to be the constituents of real religion. Baba allowed him to indulge in these for a time, but these were not part of Baba's course for his pupil. Studies are hindrances, as they raise the thought in the minds of the pupil that he is learned, that he is something, and that he must understand everything put to him with his intellect and then rise with the help of that intellect and his book learning.

In Baba's course, the spiritual experience is a sort of chemical extract inherent in and constituting the spiritual body of Baba, the Guru, and is poured into the soul of the sishya which must receptively receive and absorb the same. The entire work is that of the Guru. Kasinath could not understand this, and went on with his studies especially when he met congenial spirits like G S. Khaparde, Chidambaram Pillai and others and later went on telling stories and lecturing. Anyhow Baba had given him directions, and set to work upon him in a number of ways.

The first essential preparatory step in Baba's course is not book learning, but the development of humility and receptivity. These would result from absolute faith in the Guru. The Guru must be everything to the sishya, the giver of bread, the giver of life and light and the giver of all that life is worth living for, and at one stroke. He must not regard anything else. This alone is the tyaga of Tan, Man, Dhan - body, mind and possessions. However anxious Kasinath might be to benefit from Baba's goodwill, absolute surrender of self was not there. Absolute ridding himself of all the contacts with external world was not there and no idea of giving up his family life. He was still thinking of his own home at Satana, his wife, his mother, and others. He hoped to join them after achieving progress under Baba and enjoying the result of that progress with his family. That was his idea. But that was not Baba's idea. Baba wanted him to be free from all shackles and absolutely independent of all family or other connections. Sai Baba wanted to make him feel that he was entirely dependent upon Sai and Sai alone at least during the period of probation.

Hence, Baba watched him to get into a number of difficulties for the very essentials of livelihood. Food was easy for a time to get, but very soon the food problem became the main problem of his life. At first he had some funds, and lived with the help of what he could get with this. But Baba deprived him even with these funds. Upasani Maharaj had given some dakshinas but retained Rs.10 with him thinking that he could bank upon it and live upon it till he could get further sums. But Sai Baba asked him for dakshina of Rs.10 and deprived him of his bank and reduced him to zero. Then suddenly Kasinath felt he was unsupported. That is just what Sai Baba wanted him to feel. That is, the sishya must feel that he has no earthly support barring the Guru. But no possessions or help is a very painful experience.

Later Dixit requested him to eat at Dixit wada and this also lasted only few days. Again life was difficult. He was on fast almost every day and his health deteriorates. He develops piles problem. This was bothering him but Baba kept quiet. Thus Baba was teaching him, faith and patience. Baba wanted to make him the best of his devotees. Baba's course was to give first nishta or full faith and secondly saburi or patience, to wait for the benefits of the course to be given at the time considered by the Guru to be proper. These are the two coins which Baba's own Guru wanted him to place at his (Sai Baba's Guru's) feet, and Sai Baba said he did give them to his Guru. Similarly Baba expected Kasinath to develop nishta and saburi and offer these as dakshina to him. Kasinath was slowly developing both nishta and saburi, and when these two were perfect, the seeds of instruction sown in the heart of the pupil would bear fruit.

Visions given to Upasini by Baba:

Sin bounded Upasini (Papa Purush):

As Kasinath sat up one day, he had the following visions. The first of these may be called Papa Purusha Nirasana. Baba came up to him at some mysterious place and sat up. Baba asked him to come near saying, 'I am going to give you Upadesh'.

When Kasinath was trying to approach the Guru, a dark and dirty person behind Kasinath exactly like him, that is, his replica pulled him up and said, "Don't listen to the Guru. But listen to me". Twice this interruption took place. Then Sai got up, seized that dark person behind Kasinath, took him and placed him on a pile of faggots and burnt him. All that time Kasinath was saying 'Baba, it is me whom you are burning, it is me whom you are burning'. After completely burning him out, Baba turned to Kasinath and said, 'Yes. That was you no doubt. But you were in that sin form, namely, Papa rupa. I have destroyed him. You are now free from sin. By our united efforts there are many things to be achieved in the future. How can that be done if sin remains?'

Another vision which Kasinath Maharaj had was this. As he was passing along, there was a deep dark pit. A hand came out of that pit as he stood on the brink of it, and tried to pull him down into that dark abyss. Kasinath cried, 'Hands off. Who are you? Why do you drag me? If you do not let me go, I will report to Sai Baba'. At the mention of Sai's name, his feet were released. In that very vision, he learnt that the black abyss and black hand were Hell, that Hell would seize anyone who came near, and it was a mistake to come near and tempt Hell.

Baba offering lamp to Kasinath:

Later in another vision he was offered a lamp, and Baba told him, 'You must accept the lamp. It would light you and protect you everywhere. You will never be obstructed. You will escape obstacles, and will give light to hundreds in the future.' Kasinath accepted the light.

Kasinath’s alter ego with good deeds (Punya purush):

 Baba told him at one time, 'I will take away half of your head and give you half of my own'. Accordingly, Kasinath had a vision. Some ruffians came and cut his head off, scooped up the brain, ate the contents and ran away. Then in a later vision, Sai Baba took Maharaj to some mysterious place and showed him a heap of silver rupees, 225 feet long. 120 feet, broad, 4 feet high. Over that there was a princely bed with bolsters of lace cloth, and over all this was a richly dressed and gaily ornamented person. Sai Baba asked Kasinath to see that man. Kasinath asked, 'Who is that?' Baba said, 'Have you not recognized yourself? It is you. Your body of sin has gone. That papa purusha has gone. This is your punya purusha'. Then, pointing to all the rupees, vast hoards of rupees, Sai Baba showed him a big room full of rupees and said 'There are hundreds and thousands of such houses filled completely with rupees. All these are ours. You will come to know all this by yourself. Thus, the subconscious mind of Kasinath Maharaj was being impressed by Sai Baba with the feeling that it was cloyed and glutted with ample possession of wealth.

Baba thus took Kasinath beyond the world of duality so that he can advance in spiritual world. He gave him these experiences so that he can streamline whatever Kasinath learned in the form of scriptures. This learning could have been hindrance to his growth.

OM SAI RAM!

Upasini Maharaj Part-1

Upasini Maharaj Part-1 (Telugu Talk) click here

Sri Upasani  Maharaj’s real name is Kasinath Govinda Upasani Sastri . He has a distinctive place among Sai’s devotees.  Most of the details about his life were published in Sai leela magazine. Upasini Baba contributed to Sai’s legacy both directly and indirectly. At one point in his life, people had to stand in lines to have his darshan. People flocked to him in thousands where ever he went. In 1927, Mahatma Gandhi also visited him. He was a divine master and showed so many miracles to his devotees. He established Kanyasthan where he helped so many females in the spiritual path as they were ignored during those times. Sri Narasimha Swami visited Upasini Baba prior to his arrival to Shirdi. He wrote biography on Upasini baba with name “The sage of Sakori”. Upasini Baba was very popular from 1920 to 1934.

Birth, family, education and work details: 

 Kasinath was born on May 15^th, 1870. He was born of a very orthodox sect of Brahmins who were village priests, that is, priests in the village of Satana. His grandfather Sri Gopal Sastri had left the village to stay at Baroda as the Raja's Court adviser in religious as well as literary matters for a number of years. Gopal Sastri was also the adviser to many other Petty States on matters of religion and was the author of several books, none of which has probably been printed, Govinda Sastri, the father of Upasani, though a good scholar had

to earn bread for the family by being a copyist in Dhulia Civil Court. Upasani was one of the five sons of Govinda Sastri, and stayed with his grandfather Gopal Sastri at Satana. The family during the time that we are considerirg was really not very well off. The earnings of village priests being very small, they had just enough to eat and get along.

Kasinath’s early education was practically nil. He was sent to an elementary school and very early in that period, a merciless master named Gharpure birched him severely. The boy cried and roaring with pain went to the Village Munsif to lodge a complaint. There the matter ended and his education also ended. He could have picked up the rudiments of the Purohit's learning necessary for carrying on the work of the Village Purohit, but Kasinath did not care to do so. On the other hand, he had a strong dislike for any education, and so was treated as a very dull boy and an exception to the family traditions of love of learning. His elder brother, Balakrishna Sastri, was highly advanced in Sanskrit study and became a Professor of Sanskrit in the Fergusson College, Poona, and was an Examiner for Sanskrit in M.A. in the Bombay University.

But Kasinath was treated by everyone as good-for-nothing, and yet according to old customs, his parents insisted upon getting him married in spite of his protests, at the age of 14 (i.e. in 1883) to a girl of 8 (Durgabai), who died in 1885. He was again married in 1885 to another girl who also died a year later. The home was already bitter; this marriage obligation tied round his neck made it worse. So he did not like home that much and used to go to solitude at times.

Penance at Boorkhad Hill

In 1890, he leaves the house to pursue God. He goes to Boorkhad Hill. There he could see from a great distance that in the midst of a forest, the hill projected from the forest and disclosed a natural cave or cavern. There was luckily a tree near it. As he approached it, he discovered that he could climb up into the cave with the help of the tree growing adjoining it and sending one of its branches into the cave. He thought that this was excellent for his meditation. He sat up in the cave and tried to meditate. He spent days without food or drink, and finally before he became unconscious started chanting (namajapa) name of God, and his body was there in a fixed posture for an unknown period, and, due to lack of food, his muscles and skin were shrunk. 

He woke up to find that he was still alive, and there was the feeling of thirst. There was no water and he could not move. Luckily, the kind heavens poured down rain in a short time, and that rain, coming down the cavern, poured a mass of water into the cave that collected close to him. All his muscles were rigid except those of his right hand, and with this he could reach and pick up the collected water, and he drank up as much as he could. This restored some degree of vigour in him, and he massaged his rigid body.

He began again dreaming and he had a vision which was as follows; "A Hindu and a Muslim standing by his side pulled off his entire skin disclosing thereby his divinely bright body within him. 

Pointing to that body they said 'Why do you wish to die? We will not let you die! We are behind you¹ and they vanished." 

He then ventured to move like a lizard on to the branch of the tree which adjoined the cave. And from that branch, he dropped down. He was glad to see that he did not break his limbs by a fall of about 20 feet or so. He moved on slowly on his haunches to an adjoining village where the poor residents were living by collecting fuel from forests and selling it. He passed some time living upon the milk and wild grain supplied by these villagers, and then came back to his home. This stay in Boorkhad cave is still remembered by his devotees who have tried to erect some memorial there of his early yoga practice in the cave.

Upasini as a doctor:

He went to Poona City where his elder brother was leading a respectable life as Professor of a College. Sri Upasani would not go to his brother's house. He went out begging his food in some nooks and corners, very often being refused any food. This bitter portion of his life may be said to end with his grandfather Gopal Sastri's death in 1891. After that, Kasinath began to realize that he must do something to earn his bread, and so, he went to Sangli and got coached up in Ayurveda and Sanskrit Grammar under Sangli Venkataramanachar (1892-1895). 

Thus equipped, he went out to Amraoti, and there practised medicine (1896-1905). He was unlucky at the outset but soon began to prosper. Amongst those who accepted medicines fiom him was G. S. Khaparde, a leading lawyer and the right hand man of Lokamanya Bala Gangadhar Tilak. Sri Kasinath started and conducted for three years (1902-1905) a Medical Mahratti monthly (Beshaja Ratnamala) in which he advertised the patent medicines that he manufactured and with his practice and sale of medicines, he collected a small capital for which he wanted good investment. This was about the year 1907 when, in Gwalior, the State was disposing of Malguzari lease estates. One estate of 2,000 acres could be had by merely paying down Rs. 600 as advance money and agreeing to pay fixed rents which might be collected from the tenants or from the forest or other produce. 

So, the doctor invested his money in Malguzari, and went to live on his estate (1906-1908) but found that he had made a huge mistake. The estate had been thrown up by the previous holder because he could not pay the fixed rental instalments as the tenants would not pay, and the forest and other lands would not yield. Not knowing all that, he had taken up the estate, and found it difficult to pay up the dues to the State, whereupon warrants for seizure of his goods were executed by the village officers even at night when his wife was alone. And to harass him, there were plenty of enemies. The tenants defied him to collect the rent, and the village officers, whose co-operation was necessary to collect the rents, withheld their co-operation. So, after a year or two of struggle with adverse circumstances, Kasinath could not get anything there, but lost his health and all that he had and returned home a broken man with broken fortune and ruined health.

Upasini’s breathing problem:

Soon after, he bethought himself once again of holy pilgrimages, and started with his wife (the 3rd) in April 1910 to Omkareswar Lingam on an island in the middle of a river (Narmada and its Branch Cavery), and there tried to practise Pranayama himself, and his wife was seated at the foot of that huge lingam (called Somanath or Gouri Shankar) with a diameter of about 6 or 7 feet.  He fell down unconscious and his wife sprinkled river water, and that restored his consciousness. But his breathing was not restored, and remembering the usual practice of artificial respiration, he began to heave his whole body and uttered groans so as to move the respiratory muscles of his chest slowly and with considerable groaning and effort, he began to breathe. But he felt that his breathing might stop at any moment. He was afraid to strain at stools or to go to sleep, lest during these times the breathing should stop. He tried to get medicine. But the doctors stated that he had got trouble in the course of his yogic practice and they could not furnish him with a cure.

Baba coming as an old Muslim man:

Thinking that he should resort to yogis only for a cure, he went (April 1911) to Rahuri where there was a yogi Kulkarni by name. But that yogi, after listening to his account, stated that he was not having any disease at all, that his breathing was one of the accidents of yogic practice, that it would become normal again, in due course, that his yogic condition was far advanced and advised him to go to Sai Baba   Hearing the name  'Sai Baba' uttered by the Rahuri yogi, he said, 'Sai Baba must naturally be a Mohamadan, and I am a Sastri's son and grandson, and so bowing to a Muslim is out of the question'. Therefore, Kasinath declined to go. 

But while staying with that yogi, he was walking in the streets, and he met an old Mohamadan who questioned him about his trouble, and then gave him the advice: 'This trouble is vatha and will be cured by your avoiding cold drink, and drinking water as hot as your mouth can bear'. Dr. Kasinath had no respect for this advice and treated it as worthless, and went away to Jejuri on his way to meet a Hindu yogi Phatak by name at Moregaon. 

At Jejuri he again sat up for yoga practice under a thick prickly pear bush, and there, after some time, he felt the pangs of thirst. He went to a stream and was about to drink its cold water. Suddenly the old man that appeared at Rahuri, 156 miles away, was seen at this stream, and he said, "What! Are you trying to kill yourself? I told you to drink hot water and avoid cold water". So, he went into the village and was taking hot drink only. With that i.e. with what he first thought to be a worthless recipe, health was fairly restored, for he got good sleep which he never had before.

Then he went to Narayan Maharaj of Kedgaonbet, Bombay, a famous Datta Upasaka possessed of marvellous powers. When he represented to Narayan Maharaj that he wanted help for health, Narayan Maharaj made him chew betel and nut, and said that he was finely painted inside and outside, and asked him to go away. Kasinath could not make out what he meant. When he went again and asked him, Narayan Maharaj said that there was nothing more for him to do, and so he started back for Satana, and, on the way, called at the Rahuri Yogi's house, and on the insistence of that Rahuri Yogi, he decided to go to Shirdi.

OM SAI RAM! 

Nana Chandorkar Part 3

Nana Part 3 (Telugu Talk) Please click here;

Sai is all pervading and knew present, past and future. He helps his devotees based on their past deeds and gives teachings accordingly. That’s why we can not attribute Sai’s teachings to one sect or other. He wanted us to know the equality in this universe with out duality. No difference in religion, cast or creed. There is oneness in diversity. Understanding this universal nature is the goal of human life.

Baba gave so many teachings to mankind through Nana. Nana is of extraordinary caliber. He was a learned scholar. He was very pious and much disciplined. But there are some impurities that always drag us down and obstruct our path.  This happens with out our knowledge. Only Guru can extract these impurities and destroy them completely. We are all slaves to anger, lust, greed and some other shortcomings. These qualities will impact us negatively. Baba with his miracles, taught us so many things with out really teaching us. By explaining a verse in Bhagavadgita, exposed the ego in Nana. After that he understood how much he did not know about these verses and requests Baba to bless him by teaching him the entire Bhagavadgita. But Baba said “come every day and sit near me, and you will understand everything”. As promised, Nana understood deeper meanings just by being near Baba. 

Baba always does the silent teaching which brings a considerable change in our lives. This is the Lord Dakshina Murthy’s way of teaching, where Lord taught Sanaka, Sananda and others,

the truth. We can read so many scriptures and try to understand them but without Guru’s grace, we can not even advance in path of self- realization. We can achieve any thing if we have faith and patience that Baba asked.  

Baba's teaching about God's Beauty:

On one occasion when Nana was sitting next to Baba at the Dwarakamayee, two Muslim ladies were standing for a time at a distance, evidently waiting to see when this Hindu (Nana) would go away. They had to remove their veils at the time of taking darsan, which meant, putting their bare foreheads on Baba's feet; and being gosha ladies, they did not wish a Hindu to see their faces. When Nana tried to get up on this account and go away, Baba pulled him down and said, 'Let these people come if they care'. So, the ladies had to approach Baba and take darsan with Nana by his side. Nothing happened when the elderly lady removed her veil and took her darsan. But when the younger did the same, her face struck Nana as remarkably beautiful. The sheen of the eyes, the brilliance of the countenance, the perfect proportion of the features, and the indescribable charm of the whole person, were such that Nana was at once smitten with her beauty. When his mind was thus occupied, the lady finished her darsan and resumed her veil. Then the thought struck Nana, 'Shall I have another opportunity of seeing this angelic face?¹ Baba at once slapped him on the thigh. Then the ladies departed. Baba asked him, 'Do you know why I slapped you?' Nana admitted that his thoughts were low and unfit for one in Baba's company. He asked, 'How is it that even when I am next to you, such low thoughts sway my mind?'

Baba replied, 'You are a man after all, and the body being full of desires, these spring up as sense objects approach.' Then Baba asked, 'Are there not lovely temples with well colored exterior? When we go there, do we admire the exterior beauty or the God within? When you are seeing God within, do you ever care for the outside beauty of the building? Similarly, remember God is not only in temples. He is found in every creature.

"Therefore when you see a beautiful face, remember that it is a temple and the image of the God within is the Jiva, a pre­eminent part of the Universal Soul. So, think at once of God—or the Universal Soul in every object, whether beauteous or ugly. These forms reveal the God within. There is nothing wrong in admiring beauty, but the thought must follow at once, "If this object is so beautiful, how much more beautiful and powerful must be the God who made this object and inhabits it? Thinking thus, you will not get smitten by a Muslin beauteous face hereafter". This was the upadesa given to Nana. Baba had not to go further and stop him from any sinful acts due to lust, as he had to do in another's case.

Bannumai Story:

The next story illustrates Nana’s self control.  Bannu Mai (a young Muslim girl of 20) lived in a village, Bodegaon, 50 miles away from Ahmednagar, and she had the local reputation of being a mad girl. She was possessed of great beauty. She behaved most erratically and wandered anywhere and everywhere without dress amidst bushes and thorns and did not show the least sign of observing the rules of propriety demanded of women. Her mother thought she was hopelessly mad. Most of the villagers were treating her as insane lady. But a few felt that she was highly inspired and that she was a saint. Nana wanted to take darsan of her and asked Baba for permission. Baba, though he first objected, finally granted the permission saying, 'Go, you will have darsan'. That darsan was no easy joke. Nana went with plenty of preparations, taking a tent, bathing materials, ornaments, food, Sari (dress) etc., and setting these up, was waiting for her. He could not find out where she was, and nobody could tell him anything about her. Some people even got angry at Nana, a young officer questioning about the whereabouts of a lady who mostly went naked. Then finally, Nana thought of Baba and prayed to him. When he opened his eyes, Bannu Mai was right in front of him on the road. He made his prostration (namaskar) with a feeling of reverence and without the least touch of the sexual urge. He began to take out the thorns that were found on her feet, but in a second, the saint, who did not care for such good offices, got up and went away.

Again Nana was in great difficulties. He wanted that she should come, have a bath, wear the cloth and the ornaments he had brought for her, and should taste the naivedya which he had placed inside the tent. He waited and waited, and at last prayed to Baba. Suddenly Bannu Mai appeared, entered the tent, had her bath, put on new clothes, the ornaments and the tali or token of Saumangalya (as Goddess Parvati must wear a tali) specially prepared for her, and ate some of the naivedya. Nana fell at her feet, treating her as Mother Goddess, and at once she disappeared. Nana spent the night in a temple within closed doors, and early morning, before starting to go away, he just thought that it would be a special blessing if Bannu Mai should give him one more darsan before he departed. In a second, Bannu Mai was somehow there within closed doors right in front of him. Nana fell at her feet. Obviously Bannu Mai was a highly advanced Siddha and perfectly pure, and Nana with perfect purity, thought only of falling at her feet, and had not the least touch of sex urge at the presence of a young and beautiful lady in solitude within closed doors. Thus, Bannu Mai's case is a fairly good proof that Nana had conquered his sex urge at least to the extent possible.

Sai is so merciful and we can understand his nature of teaching from this story. We as Sai devotees owe Sri Narasimha Swamy ji for giving the world so many details about Sai. Otherwise these teachings could not have reached us. This is the greatest blessin.

Baba teaching Nana about divinity:

 Now let us look at another situation described by Sri Narasimha Swamy Ji.  Nana was very far advanced among the disciples of Baba. But human nature is hard to subdue. Familiarity, if it does not breed contempt, at least breeds liberty-taking, and Nana was the only one or one of the very few who hobnobbed with Baba. All the hundreds of males and females that went to Baba at puja or Arti time would invariably stand up, and no one would sit. Upasani Maharaj had to stand and so had others to stand. The pujari Bapu Saheb Jog had to stand. Every person, male or female whatever his or her position may be, had to stand before Baba. Nana, however, used to sit next to Baba, even at Arti. Having studied Baba's nature, Nana began to get rather weak in his humility and reverence. For instance, the vessel of water held near Baba's lips at the close of the puja, would be distributed to all as tirtha, and they would all drink it. But Nana and Das Ganu would not take it. Therefore, familiarity had its adverse effect in the case of Nana also. Tirtha taking is after all a minor matter. The more important matter is that Baba's presence, which was magnetic, lost a great deal of its magnetic spell in Nana's case by his

repeated contact. The highest lessons one has to learn from a Moksha Guru are first to realize that in a particular person or object there is God, and next that He is in all. That means that one must first have realization of one's own nature and of God's nature; and God should not be merely that which you worship with flowers. God should not be that which you feel to be only in one place and at one time. Gita says, 'A person who understands Iswara properly must feel awe and bliss from the presence of Iswara in everything,' Baba, being the Guru Deva, had to teach his beloved pupil this truth and make him realize God in all things and feel awe, love, etc. Baba is treated as God on account of his wonderful power and knowledge and is held in awe by others. But Nana seeing Baba constantly at the Mosque or in particular places naturally developed sakhya more than daasya and insisted on particularizing and humanizing or fraternizing with Baba and not universalizing him, as he ought to have done. Baba had to overcome this difficulty.

So, Sai wanted to make him feel (firstly) divinity more and more in him and (secondly) the fact that Baba's divinity is not confined to the Baba's body but extends to all creatures as Baba is their Antaryami or soul or self. These two are closely connected. 

Puran Poli Story - Experiencing Baba as Almighty: 

Baba said, 'I am not at Shirdi alone. I am in all creatures, in the ant, etc’. Intellectually this was understood, but at heart, Nana did not realize it. Baba wanted him to realize it more vividly, as that was very important for higher spiritual progress. So on one occasion, when Nana came up, Baba told him to prepare 8 pooran polis (cakes) for naivedya and then take his food. When Nana placed before Baba eight pooran polis, Baba did not touch them, but flies sat on them. Then Baba asked Nana to take away the prasad (i.e. remnant of food which Guru had first tasted). Nana insisted that Baba should eat some. Baba said that he had eaten. 'When?' asked Nana. Nana said, 'All the eight polis are there'. Baba said he had eaten it at some time. Then Nana got vexed and went away to the chavadi. When Baba sent for him, the same conversation was repeated. Finally Baba told Nana, 'I say you have been living with me for 18 years now. Is this all your appraisal of me? Does Baba mean to you only the 3'/2 cubits height of this body? Am I not in the fly and the ant that settled upon the polis?' Nana said that he knew that, but could not realize it. If Baba could make him realize it, Nana said, he would take and eat the polis as prasad. Then Baba lifted his hand and made a gesture. He thereby revealed a secret which Nana was hiding very deep in his heart; and Nana discovered that Baba knew the secret. How? The only explanation was that Baba was the antaryami or the inmost soul in his heart. If Baba was his antaryami, he must be the antaryami of the fly and the ant also. So he agreed to take the pooran poli as prasad, and was satisfied.

Then Baba told him, 'As you see the gesture I make, you must remember that I am in all creatures'. Thus Baba gave him a very valuable lesson and took him up one very important rung of the ladder, which is, realizing God in one form after another and not confining Him to the object worshipped at home or in a temple.

   Baba made Nana experience the truth and proved again that Sai’s teachings are silent in nature. Nana took advantage of Sai’s teachings and advanced in his life. 

Nana died in 1921 in Pune, India. 

OM SAI RAM! 

Nana Chandorkar Part 2

Nana Part 2 (Telugu Talk) 

Jamner Miracle:  

Sai took care of Nana’s family like he took care of Nana himself. Nana’s daughter, who was in labor, was in intense pain; and from Jamner Sai Samartha was being invoked constantly. No one at Shirdi was aware of the state of affairs at Jamner. Baba, however, knows everything and is all pervading. There is nothing in the universe that he is unaware of. Baba was one with his devotees. Realizing the circumstances at Nana’s home Sai Samartha’s heart overflowed with compassion. See what he did immediately! He thought of sending udi. At the same time Gosavi Ramgir Buva had an urge to go to his village. His village was in Khandesh. He made all preparations to leave and came to the Masjid to take darshan and be at Baba’s feet. For no one left Shirdi for any work without touching Baba’s feet and obtaining his permission, as long as he was in body. Ramgir came in accordance with it, touched Baba’s feet and asked permission to leave.

He said: “Baba, I am going to my village in Khandesh. Give me udi and blessings and your permission to this servant to leave”. Baba affectionately called him by the name ‘Bapugir’. He replied: “Go happily to your village. But rest a while on the way. Go first to Jamner and stay at Nana’s home. After inquiring about his well-being, then proceed further”. Then he said to

Madhavrao Desphande: “Shama, make a copy on a piece of paper of that Arati of Adkar and send it to Nana with the Gosavi”. Then he gave udi to the gosavi and made a small packet of it and placing it in his hand asked him to give it to Nana. “Take both the udi and Arati and give them to Nana. Inquire after his well-being, and then proceed to go to your village,” he said. This ‘Arati Saibaba’, is like ‘Dñyaneshwar’s Arati’ composed by Rama Janardan. They both have the same tune. Rama Janardan was a devotee of Swami Janardan, while Madhav Adkar was devoted to Sai’s feet. This was an inspired composition and without it, Sai’s worship is incomplete. As Baba liked this Arati very much, listeners should hear this arati from beginning to end, which Baba sent with the udi. Later, you will realize the fruits of it.

Arati

Refrain:

‘We do Arati to Sai Baba, the giver of happiness to all.

Give refuge to the downtrodden and to your devotees who are at your feet. We do arati to Sai Baba. Burn up the desires. To those who are engrossed in the Self, teach them to obtain Moksha. Let them see the Lord Shrirang4, with their own eyes. Lord Shrirang. We do Arati...

You grant suitable experiences to everyone in accordance with their faith and devotion. O, merciful one! such is your own way. Your own way. We do Arati..... Meditation upon your name removes the worldly sufferings of all. Unfathomable is your action. Show the path to the unfortunate ones. Show the unfortunate ones. We do Arati.........

In this age of Kaliyug, you are the true Brahma Avatar,  that has taken form and descended on this earth. You are also Swami Dutta Digambar5. Dutta Digambar. We do Arati.........

Once a week, on Thursdays, the devotees take a trip to have a glimpse of the Lord’s feet and to avert their worldly fears. Avert fears. We do Arati......... The only wealth that I desire is to serve at your feet, O Lord of Lords. We do Arati.....

Just as the Chatak bird desires to drink pure water6 so give me Madhava, knowledge directly O Lord! And kindly give me your assurance. Your assurance. We do Arati.......’

The Gosavi said to Baba: “I have altogether two rupees with me. Baba, how will I reach Jamner with only this amount?

Baba said: “Go without any care. Everything will be arranged for you. ” Having full faith in Sai’s Words, the Gosavi set out.

Taking these instructions from Baba, and obeying his orders, Bapugir left for the assigned work immediately, after taking the udi as prasad. During those days, there was no rail route to Jamner, as it is now; and it was not easy to make the journey. So the Gosavi was worried. Setting out in the train, the passengers had to alight at Jalgaon, from where they had to go on foot the rest of the distance. After paying the train fare of Rupee one and 14 annas, there remained only 2 annas. How was he to go further? These were the thoughts causing the Gosavi worry at Jalgaon station. When he came out, after handing over the ticket, he saw a peon at some distance. The peon seemed to be in search of some one. He approached the passengers and asked: “Tell me who Bapugir from Shirdi is?” Knowing that, that peon’s inquiry was only meant for him, the Gosavi came forward and said: “Yes, I am that person. Tell me what you want”. He said: “Chandorkar has sent me for you. Come quickly and get into the tonga. He is waiting for you”. The Buva was greatly pleased and he felt that a message must have reached Nana from Shirdi to enable him to send a tonga on time, which had saved him a lot of trouble.

The peon looked very smart, with a beard, twirled moustache, and side – burns, wearing a livery. The tonga also looked well maintained. The horses matched the tonga. They were certainly not hired out animals. Leaving other tongas behind they moved ahead due to their eagerness. The tonga had started for the journey around 2.48 a.m. and was halted at dawn near a stream on the way.

Then the tongawallah unharnessed the horses to water them and said: “I’ll come back soon after which we will have refreshments at leisure. I will fetch a little water and then we will eat mangoes, then after re-harnessing, the horses we will leave”. From his beard and dress he looked a Muslim. Hearing his words, Ramgir had doubts about accepting the refreshments from him. Therefore, he asked him about his caste. He said: “Have you doubts about me? I am a Hindu from Garhwal and a Kshatriya. I am a Rajput by caste. These refreshments have also

been sent by Nana for you with me. Certainly, have not the slightest of doubts. Eat them free of worry”. When his doubts were thus removed, they both had the refreshments. The tongawallah harnessed the horses and the journey came to an end at sunrise. As they entered the village, Nana’s office became visible. The horses also stopped for a moment. Ramgir felt happy.

The Buva looked for a secluded place in which to relieve himself. When he returned, he was surprised by the sight. No tonga, no horses, no tongawallah could be seen! No one was to be seen at that moment. The place was deserted. Ramgir wondered: ‘What is this marvel? After bringing me so far, where has he gone in such a short time?’ As he was eager to meet Nana, the Buva went inside the office. When he learned that Nana was at his residence, he decided to go there. Buva inquired the way, along the road, and easily found Nana’s home. He reached and sat on the verandah and Nana called him in. They met one another. He took out the udi and arati and placed them before Nana and told him the whole story.

It was a marvel that, when this udi came, Nana’s daughter was suffering intensely, due to some obstruction in the delivery. To ward off this difficulty, the Nava–Chandi Havan and Saptashati recitation was in progress. The Gosavi was surprised.

Nana then felt as a hungry person feels when a platter of delicacies is placed before him or as a thirsty chakor feels when he gets nectar in his mouth. Nana called his wife and gave her the udi to administer to his daughter with water and he himself began singing the arati. Within moments, a message was received from the inner quarters, that the girl was better as soon as the cup of udi was put to the lips. She was freed from pain immediately and had a safe delivery.

The crisis passed away happily. Everybody’s worries were over. Then Ramgir asked Nana: “Where did the tongawallah go? I do not find him here also. Where is the tonga that you sent? ” Nana replied: “I did not send. I do not know of what tonga you are speaking. Who knew that you were coming? Why should I send the tonga? Then Buva told the story of the tonga, from the beginning to the end to all. Nana was surprised; thinking about Baba’s loving concern for his devotees as his own children. What tonga! Which peon!

This Sai Mauli (Mother) is the Lord of the Universe performing various wonderful feats! At the time of difficulty, he comes running to the devotees because of the intensity of devotion.

Meaning behind Jamner miracle:

Baba could have saved Minatai without all this, but he used Udi, Gosavi, Tonga and Peon. What was he trying to teach us? He also introduced Adkar’s “Arathi Sai Baba” through this incident. Only Baba can make us understand the real meaning behind this.  

We all heard about the miracles of Udi (Sacred ash). This Udi denotes the transient nature of this world. We need to understand that this whole universe is not permanent and one day all these elements will be integrated into the space. In a similar way, this body vanishes too. When the soul leaves the body, this body will collapse and proves that this is nothing but ash. You and I will undergo the same stages. So that you should remember this and I should also be aware of it, day and night, I give the vibhuti. The entire universe is full of Maya. Brahman is the only reality, while the universe is illusory. Bear this in mind that this is what the udi teaches. No person belongs to anyone in this world – be they wife, son, uncles or nephews. Naked you come and naked you will return. The udi is a reminder of it”. If this udi is applied to the body, then physical and mental sufferings are cured. But the true significance of the udi is deep and it is meant for discriminatory detachment.  Baba reiterates this fact and that’s why he gives Udi to every one and is trying to teach us the renunciation.  Giving as much as possible as ‘dakshina’ develops a tendency towards detachment. Later on one is able gradually to know what detachment is. Even if one acquires detachment, if it is not accompanied by discretion, it is useless. Therefore, honour the vibhuti. To bring together discrimination and detachment both udi and dakshina are linked. Unless we have both, at the same time, it is very difficult to cross over the river of existence. Ashes, vibhuti and udi are three words with the same meaning. This was the prasad distributed daily in unlimited quantity by Baba.

Baba used to sing a song related to Udi. “Ramate Rama ayogee; Ayogee; udiyon ka Goniya Layogee”   “O playful Ram has come! And brought sacks of Udi” were the two lines he sang. Whenever he was in a happy and joyous mood, he sang this refrain repeatedly, in a

melodious voice. Of course that is the sweetness of Lord Rama’s name. This could be understood only when we give offerings (Dakshina) to Sai and take Udi from him.  The greatness of this udi is beyond limits.

Here Baba selected Ramgir Buva again there is that sweet nectar in his name also. Lord Rama’s name resounds in his name and what else could be perfect for this task. Along with Udi Baba gave Aarthi Sai Baba verses. We sing this Aarthi and this itself will tread us from the difficulties of life.

Refrain:

‘We do Arati to Sai Baba, the giver of happiness to all. Give refuge to the downtrodden and to your devotees who are at your feet. We do arati to Sai Baba.

Burn up the desires. To those who are engrossed in the Self, teach them to obtain Moksha. Let them see the Lord Shrirang, with their own eyes. Lord Shrirang. We do Arati...

You grant suitable experiences to everyone in accordance with their faith and devotion. O, merciful one! Such is your own way. Your own way. We do Arati.....

Meditation upon your name removes the worldly sufferings of all. Unfathomable is your action. Show the path to the unfortunate ones. Show the unfortunate ones. We do Arati.........

In this age of Kaliyug, you are the true Brahma Avatar, that has taken form and descended on this earth. You are also Swami Dutta Digambar5. Dutta Digambar. We do Arati.........

Once a week, on Thursdays, the devotees take a trip to have a glimpse of the Lord’s feet and to avert their worldly fears. Avert fears. We do Arati.........

The only wealth that I desire is to serve at your feet, O Lord of Lords. We do Arati.....

Just as the Chatak bird desires to drink pure water6 so give me Madhava, knowledge directly O Lord! And kindly give me your assurance. Your assurance. We do Arati.......’ 

There is so much Vedanta and detachment in this. Here we sing “ATTA DIVASE GURUVARE, BHAKTHA KARETE VARE”. Regular meaning could be on Thursdays devotees take a trip to have a glimpse of your feet. What is this ATTA divase? There are only 7 days in a week. Everyone has to die in these seven days only. If we take that next step towards Guru, then we do not have to experience the birth and death cycle.

Ramgiri Buva had only 2 rupees when he started at Shirdi. This is nothing but Shradda and Sabhuri (Faith and Patience). After he bought the ticket up to Jalgaon, he was left with 2 Annas (Change). This faith and patience showed him the way at Jalgoan station. When ever we keep trust in Baba, he will definitely take care of us. The Aarthi we talked about earlier is usually sung as Sandhya aarthi. Here Sandhya means the state between two situations or times. This attributes to the time between life and death. We all need to be aware of this time period and we have to remind ourselves about God. We call 11^th hour when we are at the last minutes of any task. In a similar way Ramgir Buva reaches Jalgaon at 11 PM. Baba showed him the way in this 11^th hour only where he had no other options.

Sai strengthened Nana’s faith by saving Minatai. By giving Udi and Aarthi song Sai wanted to show Nana the transient nature of life and hidden meaning behind the Aarthi. He wanted to teach Nana the Vairagya (Detachment). After few months of this happy situation, Minatai’s baby dies. Her husband already died prior to her delivery. Nana experienced most difficult time of his life. Baba knew about future and the sadness that is forthcoming. In this way Baba showed so many aspects to his Jamner miracle.

In this way, Minatai lost her husband at age 17 and later lost her child too. She became despondent and this threw Nana in to some kind of melancholy. After few days whole family went to Shirdi to see Baba. Nana sits in front of Sai with out talking. Then Baba observes his depressed state and asks him why he was like that. Then Nana said, 'Baba, you know everything. While we are under your care, these calamities have befallen us. We are bereft of child and son-in-law'.

Baba answered, "If you care for child and son-in-law and come to me for that, you are mistaken. You should not come to me for these. These are not in my power. The birth of a child and the death of relatives are dependent on poorva karma. Even Parameswar, the Great God, who has created this world, cannot alter this. Do you think he can tell the Sun or the Moon, 'Rise some two yards farther away from your usual or appointed place?' No, He cannot and will not do that. That would produce disorder and chaos". Nana asked 'if that is so, Baba, how is it that you tell someone, "You will have a son" and he gets a son, and you tell another "You will get employment" and he gets it? Are these not chamatkars of yours?' Baba answered, 'No, Nana. I do not do any chamatkars. You have your village astrologers. They work at three or four days ahead and give out their predictions, some of which come true. I look just further ahead. What I say happens. My art also is a sort of astrology.

But you do not understand this. To you, my words look like chamatkars, because you do not know the future. So, you regard events as proofs of my miracle working power, and you turn your reverence on to me. I in return, turn your reverence on to God and see that you are really benefited'. Baba thus weakened his moha or unconditional and excessive attachment to relations.

OM SAI RAM!