In human life, the guru's place is pre-eminent. By keeping utmost faith in Guru alone, everything is obtained. A devotee's entire strength is due to his guru. Devotion to the guru is superior to devotion to gods and goddesses.
సత్ చిత్ ఆనందం అనే మూడు మిళితం అయి ఉన్న తత్వమే పరతత్వం. సద్వస్తువు ఉన్న చోట జ్ఞానానందాలు తప్పక ఉంటాయి. ధర్మ సంస్థాపనకొరకు , మరియు తాపత్రాయాలతో తపించి పోతున్న ఈ లోకాన్ని ఉద్దరించటానికి, నిర్గుణ నిరాకార పరబ్రహ్మ మానవ రూపంలో గురువుగా అవతరిస్తారు. అటువంటి నిరాకార పరబ్రహ్మమే, శ్రీ సాయినాథుని రూపంలో సాకార పరబ్రహ్మగా అవతారం దాల్చింది. అసలు ధర్మం ఎందుకు స్థాపించాలి? ధర్మార్ధ కామ మోక్షాలనే పురుషార్ధాలలో మోక్షానికి మూలం అయినది ధర్మము. ధర్మం ఆచరింప బడితే మోక్షం దానంతట అదే వస్తుంది. అందుకే ఎ మతమైన, ఎ శాస్త్రమైన ఈ ధర్మాన్నే బోధించటం జరిగింది. కాని మానవులుగా దాన్ని మనం అర్ధం చేసుకునే విధంగా అర్ధం చేసుకుంటున్నామా, లేక మనకి ఇష్టం వచ్చిన రీతిలో వ్యవహరిస్తున్నామా! ఇలా ధర్మానికి పెడర్ధాలు తీస్తే, మనం మోక్షానికి దూరం అవుతాము. సరే ఈ ధర్మం మనకు ఎవరు బోధిస్తారు? పరమగురువులు మనకు ఈ ధర్మాన్ని వారి వాక్కుల ద్వారా మనకు అందిస్తారు. వారి వాక్కులే మనకు మార్గనిర్దేశంగా నిలుస్తాయి. అలా సాయి నాధుని గళంలో నుంచి వెలువడిన అధ్భుత జ్ఞాన ప్రవాహమే శ్రీ సాయి సచ్చరిత. ఈ జ్ఞాన వాణి మన జీవితాల్లో ఒక కొత్త వెలుగుని నింపుతుంది. ఇక ముందు కూడా ఇది వెలుగుని నింపుతూనే ఉంటుంది. శ్రీ సాయి సచ్చరిత ఎంతోమందిని ఎన్నో విధాలుగా కాపాడింది. వారిని సాయి భక్తులుగా మార్చింది. శ్రీ సాయి దివ్య చరితమనే అమృతాన్ని ఎన్నో లక్షలమంది ఆస్వాదిస్తున్నారు. వారి జీవితాలలో మార్పులను వారే స్వయంగా గమనిస్తున్నారు. మనిషి జీవితంలో మార్పు తీసుకురాలేని ఏ బోధకాని, ఏ శాస్త్రం గాని, ఏ ప్రవచనం గాని సంపూర్ణం అవ్వదు. ఇది సంపూర్ణం అవ్వాలి అంటే దాని మీద నమ్మకం ఉండాలి. అలా నమ్మిన దాన్ని సభూరితో అనుసరించాలి. అప్పుడే దానికి సార్ధకత. అందుకే శ్రీ సాయి సచ్చరిత నమ్మకమనే పునాదితో మొదలపెట్టి మెల్లగా మన కర్మలకనుగుణంగా మనకు సభూరి నేర్పించి మనందరిని ఆధ్యాత్మిక పథంలో నడిపిస్తుంది. మన బాబా చేతల గురువు. అయన ఏది బోధించాలన్నా అనుభవ పూర్వకంగానే నేర్పిస్తారు. ఆయనను గట్టిగా పట్టుకుంటే మనకింక వేరే దారులు అవసరం లేదు. సచ్చిదానంద పరబ్రహ్మ శ్రీ సాయి రూపంలో అవతరిస్తే, శ్రీ సాయిపరమాత్మ తత్త్వం శ్రీ సాయి సచ్చరిత రూపంలో వెలిసింది. సద్గురువులు తమ సమాధి అనంతరం కూడా తమ దివ్య వాణి రూపంలో అమరులు అయి ఉంటారు. అందుకే బాబా ఏకాదశ సూత్రాలలో ఇలా చెప్పారు. ఈ భౌతిక దేహానంతరము నేనప్రమత్తుడను. నా సమాధి నుండియే నేను సర్వ కార్యములను నిర్వహింతును. నాయన్దెవరికి దృష్టియో వారి యందే నా కటాక్షము. ఇంత ఖచ్చితంగా భరోసా ఇచ్చి, మనలను కాపాడగల్గిన పరమ గురువు మన సాయి. అందుకే అయన మనకు ప్రసాదించిన శ్రీ సాయి సచ్చరిత అనే గ్రంధరాజాన్ని మన హృదయంలో భద్రపరుచుకోవాలి. ఇదే మన ధర్మం కావాలి. ఈ ధర్మమే మన జీవితం కావాలి. ఈ జీవితమే సాయి నాధునికి అంకింతం చెయ్యాలి. ఈ అంకిత భావంలోనుంచి అపరంపారమైన భక్తి జనించాలి. ఈ భక్తి అనే అమృతంతో సాయికి పూజ అభిషేకాలు జరగాలి. అప్పుడు ప్రసాదంగా కేవలం సాయి కృపని మాత్రమే కోరుకోవాలి. కేవలం గురు కృప మాత్రమే మానవునిలో ఉన్న మూడు ఆవరణలలో చివరిది అయిన అజ్ఞానమనే ఆవరణను తొలిగిస్తుంది. ఈ అజ్ఞానం వీడితే సాయిపరబ్రహ్మ స్వస్వరూపంగా వ్యక్తమవుతారు.
When we are treading the spiritual path, we want to be free of ego. But to overcome the faculty of mind might be tough. We don’t have to be disenchanted. If we have Guru’s grace we can achieve any thing. Faith and patience are the essence of spiritual path. We have to have faith in our Guru and should be able to show patience. The scripture (Bhagavadgita) says
Having abandoned egoism, strength, arrogance, anger, desire, and covetousness, free from the notion of “mine” and peaceful,—he is fit for becoming Brahman.
One who identifies one self with body and mind, is said to have egotism. This is the reason why that person belives that he is the doer fo all actions. If we can get rid of this feeling where we feel that we are body and mind, we can be free of ego. To teach this kind of practice Baba used real life circumstances so that he can advance us in the spiritual path. We can now talk about Haji Falke Siddique story and meaning behind that. The story in Satcharita goes as follows.
Once a Muslim, resident of Kalyan, by the name of Siddique Falke, after a pilgrimage to Mecca – Medina, arrived at Shirdi. That old Haji stayed in the Chavadi facing the north. For the first nine months Baba was displeased with him and was not ready to meet him. The auspicious hour did not come for him. His wearisome trips were futile (i.e. between the north Chavadi and the Masjid). He tried different ways and means but could never exchange glances (with Baba). TheMasjid was always open to everyone. No one was debarred or prohibited. But that Falke had no permission to mount the steps of the Masjid.
Falke became internally dejected. ‘What kinds of karmas have been instrumental that my steps cannot enter the Masjid. What sins have I committed? By what turn of events, will Baba be propitious towards me and come forward towards me’ – that was the sole thought, day and night, in Falke’s mind, like the throbbing of his own heart. In the meanwhile, somebody advised him not to be dejected like this ‘Take Madhavrao’s help and your heart’s desire will be fulfilled’. Before taking Nandi’s darshan, can Shankar become propitious? He approved of following this method and liked the idea of using this means. On the face of it, the listeners will think this to be an exaggeration. But, this was the experience, in Shirdi, at the time of darshan. Whoever desired to be with Baba, without any disturbance, to have a dialogue, he was required to go with Madhavrao, at the outset. Who has come, from where, and wherefore? – For the purpose of telling all this in a sweet and suitable manner and to introduce (Madhavrao was required). Then Samartha became willing to talk. The Haji heard all this and persuaded Madhavrao. He said: “Once, at least, dispel my turmoil. Help me to attain the unattainable”.
With this pressure on Madhavrao to find a suitable opportunity, he made a firm decision. Whether the task was difficult or not, he would make an effort. He plucked up courage and went to the Masjid. He broached the subject very delicately. “Baba, that old man is greatly distressed. Please oblige him. That Haji has come to Shirdi for your darshan after doing the Mecca – Medina pilgrimage. How can you not be merciful to him? And not allow him to come into the Masjid? Innumerable persons come, freely enter the Masjid, take darhsan and leave quickly. Why is only this one lingering in vain? Be merciful towards him, just once. Meet him in the Masjid. Then, he will also leave quickly, after asking the question in his heart”. “Shama, the infant’s spume has not yet even dried on your lips. If Allah’s grace is not with him, what can I do for him? If he does not have an indebtedness of Allahmiya, can anyone climb (the steps of) the Masjid! The Fakir’s actions are beyond understanding. And I have no control over them. So be it.
There is a narrow foot path beyond the Barvi well. Go and ask him clearly if he will walk and come there correctly”.
The Haji said: “However difficult it may be, I will walk correctly. But grant me a personal meeting, and let me sit near his feet”.
Listening to the answer from Shama, Baba said,
“Ask him further: Four times forty thousand rupees, will you give to me?”
When Madhavrao gave him this message, the Haji said: “What are you asking? If he asks, I will give forty lakhs! Where lays the question of thousands! ”
Listening to this answer, Baba said:
“Ask him. To-day we have a desire to slaughter a goat in our Masjid. What part of the meat, do you wish? Would he like bones with flesh, haunch or testicles? Go and ask that old man, what he definitely wants”.
Madhavrao related in detail to the Haji whatever Baba had said.
Haji emphatically said: “I need nothing of all that. Give me whatever he wishes. But I have only one desire. If I only get a morsel from the kolamba, I will have attained my object and my well-being”.
Madhavrao returned with this response from the Haji. While he was presenting this statement, Baba became wild with anger immediately. Picking up the kolamba and the water pot in his own hands he threw them out of the door. Biting his hand noisily, he came near the Haji. Holding his kafni with both hands and lifting it up, he stood in front of the Haji and said:
“What do you think yourself to be? Are you boasting in front of me? You are giving yourself airs because of your age! Is that the way you recite the Koran! You are vain because you have done the pilgrimage to Mecca! But you do not realize who I am! ”
In this manner he was reproached! Using unspeakable words! The Haji was dumbfounded. Baba then turned back. While entering the courtyard of the Masjid, he saw the gardener’s wife selling mangoes. He purchased all the baskets and sent them immediately to the Haji. In the same way, he turned back immediately, and went again towards that Haji. He took out Rs. 55/- from the pocket and counted them on his (Haji’s) hands. Thereafter, there developed affection. The Haji was invited to eat and both of them forgot all the past. The Haji was delightfully blissful. Then he left and frequently came again. He took full pleasure in Baba’s affection. Then Baba gave him gifts of monies, from time to time.
Meaning behind this story:
We can learn so much from this story.
Baba said “There is a narrow foot path beyond the Barvi well. Go and ask him clearly if he will walk and come there correctly”.
There is no such thing as Barvi well physically but it could be the means of Sadhana (practice) and narrow path means treading the path of austerity.
They can include Samadamadhi Shat sampatti. They are the six virtues: (a)Sama: Quietude in holding the mind steadily on the object of attention. (b)Dama: Control—mastering of the powers of perception and of action, holding them from running away. (c) Uparati: Cessation from leaning on outer things and external objects. (d) Titiksha: Endurance of afflictions without rebelling against them and without lamentation or grumbling. (e)Shraddha: Faith or firm conviction of the truth about the soul, the science of the soul and the Teachers of that science. (f)Samadhana: Self-settled ness in the Pure Eternal in an increasing measure till permanency therein is attained.
Vivekais discrimination—discernment between the Eternal and the non-eternal. These two are not distant, somewhere far away, but here, near at hand. Both the Eternal and the non-eternal envelop everything, and we have to discriminate between them in eating and drinking, in waking and sleeping, in all the affairs of life.
Vairagyais dispassion or desirelessness, and freedom from self-indulgence. When we indulge the self of sense we follow the non-eternal; when we free ourselves from the senses it is because the Eternal has been glimpsed, however dimly.
Mumukshatavam - Desire to be free from birth death cycle.
In this process we need to control the mind and make it still, have patience for Guru’s grace and move towards the ultimate goal.
Next question was: “Ask him further: Four times forty thousand rupees, will you give to me?”
Baba is asking here purity of faculty of mind (Mind, Buddhi, Chitta and Ahankara). If we can annihilate these four then we can experience self realization.
The third question was: “Ask him. To-day we have a desire to slaughter a goat in our Masjid. What part of the meat, do you wish? Would he like bones with flesh, haunch or testicles? Go and ask that old man, what he definitely wants”.
He wanted to test him to see whether he is really interested in worldly activities with a passion. Bones with marrow indicates the creation. Bone marrow is responsible for the birth of so many cells in the body. When we become dispassionate about these worldly objects, we become eligible to walk this path. We can have so many pilgrimages under our belt, it does not matter. We need to purify our mind.
Guru keeps us straight with his harsh words, so that he can get rid of some bad tendencies from our psyche. In the end Baba gave Falke mangoes which indicate auspiciousness and Rs. 55. This denotes the 5 qualities that he needs to acquire Knowledge of Self. We should never misunderstand this as Guru getting angry at us. In reality this is a blessing. We should never leave the feet of Guru. We have to learn to live with out this egotism and we have to humble.
