Sunday, January 31, 2016

TIRUMANTIRAM - TANTRA EIGHT - Verses 2527 to 2545 of 2648


English translation of the Tamil Spiritual Classic by Saint Tirumular



TANTRA EIGHT - Verses 2527 to 2545 of 2648

2527 Gods in the Eight Cardinal Points of Earth

Indra, Agni, Yama and Nrudi

Varuna, Vayu, Kubera, and Isanana

They (gods) in order according

Filled the cardinal directions eight.



2528 The Eight Petalled Lotus in Sahasrara


In the Maya-Land of body

Is the Flower of petals eight (pointing to directions eight)

Through the lean stalk of Sushumna,

Contemplate on its radiance,

And ascend upward;

Redeemed are you then.



2529 How the Eight Petalled Lotus Opens


Three the lotus buds there;

Into the three He sends His rays

That Light spreading,

The eight-petalled bloom within opens;

Into them

If the rays of Petals Two (Ajna) penetrates,

This body, into a (heavenly) dream blossoms.



2530 Siva-Sakti in Eight-Petalled Lotus


The six streams (of Adharas)

Into one Pond flow;

Thus in Way subtle

Into Siva-State penetrate;

There indeed is the Precious Truth,

Himself with Sakti stands,

--She of bouncing breasts and tender vine form.



2531 He Blooms Within Petals Eight


The Primal One stood,

As directions eight,

Mountains eight,

Gods eight

And Forms eight;

Reach Him,

Who fills within

From eight to four petalled center;

He Who blooms within petals eight.



2532 Centers Beyond Seventh are Formless States (Niradhara)


The Centers Seven are of Form (Svarupa) possessed;

Transcend them;

And beyond in Eighth is Param;

In Ninth is Paraparam, that is Void;

The exalted Tenth is State of Oneness

Where Anava is finally shed.



2533 God is Timeless Eternity


He lasts through aeons countless;

He is the Sun; He is the Lord;

Within the five Major Aeons

Were many aeons minor

The universe through several aeons passed;

In the aeon above aeons countless,

Was (God) Bhagava, unique.



2534 Seek Him Wherever He is


He is in this world

Yet if He is beyond reach,

Seek Him in Heaven,

Where the elephants roam

And the Celestials wander,

Where fire, rain and wind abide;

In that Space seek Him.



2535 The Eight-Petalled Bloom is Dear to Siva


There on the lofty top of Mount (Meru) within

Is a pond no stream feeds;

And there is a lotus bloom

From no soil mud springs;

Without that bloom,

He decks not Himself

He of matted locks.



2536 Holy Jivas Ever Think of God


When the One and Two (Siva and Jiva) intermingle,

Standing and sitting

Or in worldly talk indulging,

The holy Jivas their senses conquer

And seek Lord;

Remaining or leaving

They blessed ever are.





2537 Souls in the Three Mukti States


Visvan, Dhaisathan and Prajnan

They are in Tvampada State;

Virattan, Hranya Garbhan, Avyakritan

They are in Tat-Pada State;

Idayan, Prajapathyan and Santan of Golden World

They are in Asi-Pada State;

Yet are they all but Abhimanis,

Souls that are aspirants still.



2538 Beyond Ninth State


As nine states beginning with Jagrat are experienced,

Attachment to Malas and Gunas,

That emanate birth, vanish;

In Transcendental Turiya State

Then Void (Satya-Jnana-Podu) succeeds,

Truth and Jnana filled

Where Jiva and Siva one are;

In Turiyas rest

Jiva and Siva are two,

That now in Void is one Manifestness (Svarupa).



2539 Dawn of Sivajnana


As in the thought of Siva

Jiva merges,

The Malas Three,

That to birth gives rise,

Flee away;

At the end of avastas nine

Is Siva-bodha (Awareness or Jnana);

Jiva attains that

And Himself no more is.



2540 Nine Avasta Cluster Beyond


Beyond the nine states aforesaid

Are nine that defy thought;

Of these shall be said in detail below;

Great indeed is the Lord

Who these twice-nine States made.



2541 Lord Spoke of Nine States


The nine states from the five (states of Jiva) evolved

Of them Lord spoke

And world rejoiced;

"My Lord, My Lord"--

Thus I prayed day and night;

And He severed my fetters strong.



2542 Many Paths to God


Many the paths they laid

In Time's Corridor long;

Many the sects

That sought Him to reach;

Think of Him constant, day and night;

He diverse stood in lands many.



2543 Nine Super Tattva Cluster


The Primal Paraparam, Paraparai

Param the Light, Jiva and Tattvas,

The Kala, the Mayas Two and Mukti

These are categories nine

To the Primal One belong.



2544 Grace Abounding


My inconstant thoughts

He constant made,

Clear vision gave;

He created hell and heaven

And endless births too

In Grace Abounding;

Those who these perceive not

Are in Karma's wheel forever caught.



2545 Goal of Siddhanta Philosophy


In the nine states of experience

Jiva as aspirant (abhimani) stands;

The nine categories afterward stated

That to the Primal Lord belong;

When Jiva that stands in states nine

Reaches the Turiya States Three,

Then shall he Siva become;

This the goal of Siddhanta (Philosophy).



Shri Sai Satcharitra Parayana - Chapter – 02 Assigned for February 01, 2016

Shri Sai Satcharitra Parayana,

Chapter – 02  Assigned for February 01,  2016

Object of Writing the Work – Incapacity and Boldness in the Undertaking – Hot Discussion – Conferring Significant and Prophetic Title of Hemadpant – Necessity of a Guru.




Shri Sai Satcharita in English Ch 02

Shri Sai Satcharita in Hindi ch 02

Shri Sai Satcharita in Marathi Ch 02

Shri SaiSatcharitra Tamil Ch 02

Shri SaiSatcharitra Telugu ch 02

Shri SaiSatcharitra Malayalam ch 02

Shri SaiSatcharitraKannadamch 02

Shri SaiSatcharitra Konkani ch 02

Shri SaiSatcharitra Bengali ch 02

Shri SaiSatcharitra Gujarati ch 02

Shri SaiSatcharitraOdiach 02

Shri SaiSatcharitra Punjabi ch 02

Shri SaiSatcharitra Sindhi ch 02





Shri SaiSatcharitra in Nepali

Shri SaiSatcharitra in German

Shri SaiSatcharitra in French

Shri SaiSatcharitra in Spanish

Shri SaiSatcharitra in Urdu





Shri Sai Satcharitra Audio in English Ch. 02

Shri Sai Satcharitra Audio in Hindi Ch. 02

Shri Sai Satcharitra Audio in Marathi Ch. 02

Shri Sai Satcharitra Audio in Tamil Ch. 02

Shri Sai Satcharitra Audio in Telugu Ch. 02

Chapter II

Object of Writing the Work – Incapacity and Boldness in the Undertaking – Hot Discussion – Conferring Significant and Prophetic Title of Hemadpant – Necessity of a Guru.

In the last Chapter, the author mentioned in the original Marathi book that he would state the reason that led him to undertake the work, and the persons qualified to read the same and such other points. Now in this chapter, he starts to tell the same.

Object of Writing the Work

In the first chapter, I described Sai Baba's miracle of checking and destroying the epidemic of Cholera by grinding wheat and throwing the flour, on the outskirts of the village. I heard other miracles of Sai Baba to my great delight, and this delight burst forth into this poetic work. I also thought, that the description of these grand miracles of Sai Baba would be interesting, and instructive to His devotees; and would remove their sins, and so I began to write the sacred life and teachings of Sai Baba. The life of the saint is neither logical nor dialectical. It shows us the true and great path.

Incapacity and Boldness in Undertaking the Work

Hemadpant thought that he was not a fit person to undertake the work. He said, "I do not know the life of my intimate friend nor do I know my own mind, then how can I write the life of a saint or describe the nature of Incarnations, which even the Vedas were unable to do? One must be a saint himself, before he could know other saints, then how can I describe their glory? To write the life of a saint is the most difficult, though one may as well measure the depth of the water of the seven seas or enclose the sky with cloth-trappings. I knew, that this was the most venturous undertaking, which might expose me to ridicule. I, therefore, invoked Sai Baba's grace.

The premier poet-saint of Maharashtra, Shri Jnaneshwar Maharaj, has stated that the Lord loves those who write the lives of saints; and the saints also have a peculiar method of their own of getting the service, which the devotees long for, successfully accomplished. The saints inspire the work; the devotee becomes only an indirect cause or instrument to achieve the end. For instance, in 1700 Shaka year, the poet Mahipati aspired to write the lives of saints. Saints inspired him, and got the work done; so also in 1800 Shaka year, Das Ganu's service was accepted. The former wrote 4 works-Bhakta Vijaya, Santa Vijaya, Bhakta Leelamrit and Santa Kathamrit, while the latter wrote two – "Bhakta Leelamrit and Santa Kathamrit", in which the lives of modern Saints were described. In chapters 31,32,33 of Bhakta Leelamrit and in chapter 57 of Santa Kathamrit, the sweet life and teachings of Sai Baba are very well depicted. These have been separately published in Sai Leela Magazine, Nos. 11 and 12, Vol. 17; the readers are advised to read these chapters. So also Sai Baba's wonderful Leelas are described in a small decent book named Shri Sainath Bhajana Mala by Mrs. Savitribai Raghunath Tendulkar of Bandra. Das-Ganu Maharaj also has composed various sweet poems on Sai Baba. A devotee named Amidas Bhavani Mehta has also published some stories of Sri Baba in Gujarathi; some Nos. of Sainath Prabha, a magazine published by Dakshina Bhiksha Sanstha of Shirdi, are also published. Then the question of objection comes in, that while so many works regarding Sai Baba are extant, why should this (Satcharita) be written? And where is its necessity?

The answer is plain and simple. The life of Sai Baba is as wide and deep as the infinite ocean; and all can dive deep into the same and take out precious gems (of knowledge and Bhakti), and distribute them to the aspiring public. The stories, parables, and teachings of Sai Baba are very wonderful. They will give peace and happiness to the people, who are afflicted with sorrows and heavily loaded with miseries of this worldly existence, and also bestow knowledge and wisdom, both in the worldly and in spiritual domains. If these teachings of Sai Baba, which are as interesting and instructive as the Vedic lore, are listened to and meditated upon, the devotees will get, what they long for, viz., union with Brahman, mastery in eight-fold Yoga, Bliss of meditation etc. So I thought, that I should call these stories together that would be my best Upasana. This collection would be most delightful to those simple souls, whose eyes were not blessed with Sai Baba's darshana. So, I set about collecting Sai Baba's teachings and expressions – the outcome of His boundless and natural self-realization. It was Sai Baba, who inspired me in this matter; in fact, I surrendered my ego at His feet, and thought that my path was clear; and that He would make me quite happy here, and in the next world.

I could not myself ask Sai Baba to give me permission for this work; so I requested Mr. Madhavrao Deshpande alias Shama, Baba's most intimate devotee, to speak to Him for me. He pleaded for my cause and said to Sai Baba, "This Annasaheb wishes to write Your biography, don't say that You are a poor begging Fakir, and there is no necessity to write it, but if You agree and help him, he will write or rather, Your feet (grace) will accomplish the work. Without Your consent and blessing, nothing can be done successfully." When Sai Baba heard this request, He was moved and blessed me by giving me His Udi (sacred ashes) and placing His boon-bestowing hand on my head said :- "Let him make a collection of stories and experiences, keep notes and memos; I will help him. He is only an outward instrument. I should write Myself My autobiography and satisfy the wishes of My devotees. He should get rid of his ego, place (or surrender) it at My feet. He who acts like this in life, him I help the most. What of My life-stories? I serve him in his house in all possible ways. When his ego is completely annihilated and there is left no trace of it, I Myself shall enter into him and shall Myself write My own life. Hearing my stories and teachings will create faith in devotees' hearts and they will easily get self – realization and Bliss; let there be no insistence on establishing one's own view, no attempt to refute other's opinions, no discussions of pros and cons of any subject."

The word 'discussion' put me in mind of my promise to explain the story of my getting the title of Hemadpant and now I begin to relate the same. I was on close friendly terms with Kakasaheb Dixit and Nanasaheb Chandorkar. They pressed me to go to Shirdi and have Baba's darshana, and I promised them to do so. But something in the interval turned up, which prevented me from going to Shirdi. The son of a friend of mine at Lonavala fell ill. My friend tried all possible means, physical and spiritual, but the fever would not abate. At length he got his Guru to sit by the bedside of his son, but this too was of no avail. Hearing this, I thought 'what was the utility of the Guru, if he could not save my friend's son? If the Guru can't do anything for us, why should I go to Shirdi at all?' Thinking in this way, I postponed my Shirdi-trip; but the inevitable must happen and it happened in my case as follows: – Mr. Nanasaheb Chandorkar, who was a Prant Officer, was going on tour to Bassein. From Thana he came to Dadar and was waiting for a train bound for Bassein. In the meanwhile, a Bandra Local turned up. He sat in it and came to Bandra; and sent for me and took me to task for putting off my Shirdi trip. Nana's argument for my Shirdi trip was convincing and delightful, and so I decided to start for Shirdi, the same night. I packed up my luggage and started for Shirdi. I planned to go to Dadar and there to catch the train for Manmad, and so I booked myself for Dadar and sat in the train. While the train was to start, a Mahomedan came hastily to my compartment and seeing all my paraphernalia, asked me where I was bound. I told him my plan. He then suggested that I should go straight to Boribunder, and not get down at Dadar, for the Manmad Mail did not get down at Dadar at all. If this little miracle or Leela had not happened, I would not have reached Shirdi next day as settled, and many doubts would have assailed me. But that was not to be. As fortune favoured me, I reached Shirdi the next day before 9 or 10 A.M. Mr. Bhausaheb (Kaka) Dixit was waiting for me there. This was in 1910 A.D., when there was only one place, viz., Sathe's Wada for lodging pilgrim devotees. After alighting from the Tonga, I was anxious to have darshana, when the great devotee, Tatyasaheb Noolkar returned from the Masjid and said that Sai Baba was at the corner of the Wada, and that I should first get the preliminary darshana and then, after bath, see Him at leisure. Hearing this I ran and prostrated before Baba and then my joy knew no bounds. I found more than what Nana Chandorkar had told me. All my senses were satisfied and I forgot thirst and hunger. The moment I touched Sai Baba's feet, I began a new lease of life. I felt myself much obliged to those who spurred and helped me to get the darshana; and I considered them as my real relatives, and I cannot repay their debt. I only remember them and prostrate (mentally) before them. The peculiarity of Sai Baba's darshana, as I found it, is that by His darshana our thoughts are changed, the force of previous actions is abated and gradually non-attachment of dispassion towards worldly objects grows up. It is by the merit of actions in many past births that such darshana is got, and if only you see Sai Baba, really all the world becomes or assumes the form of Sai Baba.

Hot Discussion

On the first day of my arrival in Shirdi, there was a discussion between me and Balasaheb Bhate regarding the necessity of a Guru. I contended, "Why should we lose our freedom and submit to others? When we have to do our duty, why a Guru is necessary? One must try his best and save himself. What can the Guru do to a man who does nothing but sleeps indolently?" Thus I pleaded freewill, while Mr. Bhate took up the other side, viz., Destiny, and said, "Whatever is bound to happen must happen; even great men have failed, man proposes one way, but God disposes the other (contrary) way. Brush aside your cleverness; pride or egoism won't help you." This discussion, with all its pros and cons went on for an hour or so, and as usual no decision was arrived at. We had to stop the discussion ultimately as we were exhausted. The net result of this was that I lost my peace of mind and found that unless there is strong body-consciousness and egoism, there would be no discussion; in other words, it is egoism which breeds discussion.

Then when we went to the Masjid with others, Baba asked Kakasaheb Dixit the following: –
"What was going on in the (Sathe's) Wada? What was the discussion about?" and staring at me, Baba further added, "What did this Hemadpant say?"

Hearing these words, I was much surprised. The Masjid was at a considerable distance from Sathe's Wada where I was staying and where the discussion was going on. How could Baba know our discussion unless He be omniscient and Inner Ruler of us all?

Significant and Prophetic Title

I began to think why Sai Baba should call me by the name Hemadpant. This word is a corrupt form of Hemadripant. This Hemadripant was a wellknown Minister of the kings Mahadev and Ramadev of Devgiri of the Yadav dynasty. He was very learned, good-natured and the author of good works, such as Chaturvarga Chintamani (dealing with spiritual subjects) and Rajprashasti. He invented and started new methods of accounts and was the originator of the Modi (Marathi Shorthand) script. But I was quite the opposite, an ignoramus, and have dull, mediocre intellect. So I could not understand why the name or title was conferred upon me, but thinking seriously upon it, I thought that the title was a dart to destroy my ego, so that, I should always remain meek and humble. It was also a compliment paid to me for the cleverness in the discussion.

Looking to the future history, we think that Baba's word (calling Mr. Dabholkar by the name Hemadpant) was significant and prophetic, as we find that he looked after the management of Sai Sansthan very intelligently, kept nicely all the accounts and was also the author of such a good work "Sai Satcharita", which deals with such important and spiritual subjects as Jnana, Bhakti and dispassion, self-surrender and self-realization.

About the Necessity of a Guru

Hemadpant has left no note, no memo about what Baba said regarding this subject, but Kakasaheb Dixit has published his notes regarding this matter. Next day after Hemadpant's meeting with Sai Baba, Kakasaheb went to Baba and asked whether he should leave Shirdi. Baba Said, "Yes". Then someone asked – "Baba, where to go?" Baba said, "High up." Then the man said, "How is the way?" Baba said, "There are many ways leading there; there is one way also from here (Shirdi). The way is difficult. There are tigers and wolves in the jungles on the way." I (Kakasaheb) asked – "But Baba, what if we take a guide with us?" Baba answered, – "Then there is no difficulty. The guide will take you straight to your destination, avoiding wolves, tigers and ditches etc. on the way. If there be no guide, there is the danger of your being lost in the jungles or falling into ditches." Mr. Dabholkar was present on this occasion and he thought that this was the answer Baba gave to the question whether Guru was a necessity (Vide Sai Leela Vol. I, No.5, Page 47); and he thereupon took the hint that no discussion of the problem, whether man is free or bound, is of any use in spiritual matters, but that on the contrary real Paramartha is possible only as the result of the teachings of the Guru, as is illustrated in this chapter of the original work in the instances of great Avatars like Rama and Krishna, who had to submit themselves to their Gurus, Vasishtha and Sandipani respectively, for getting self- realization and that the only virtues necessary for such progress are faith and patience. (Vide Sai Satcharita, Ch. II, 191-92).

Bow to Shri Sai – Peace be to all





"Pride or egoism won't help you." – Sri Sai Satcharitra, Ch. II.



A woman traveled from Philadelphia to New York by train every day.


One day, she was a little late arriving at the station, and managed to board the train just in time.


She found herself in a compartment that seemed virtually empty. Seated in front of her was a heavy-set gentleman – there were just two of them in the compartment.


The man lit a cigar and began to puff.


The woman was annoyed. She hated tobacco smoke; it made her cough. Wishing to show her displeasure, she began to clear her throat and groan loudly. She thought this might make the man put away his cigar. The man continued to puff away at his cigar, lighting a fresh one when the first one was over.


The woman was incensed. She marched up to the face of the stranger and said to him, "Probably you are not aware of it, but there is a smoking car up ahead. Why don't you go in there if you wish to smoke? You cannot smoke in any compartment you occupy: it's an inconvenience to other passenger!"


The man cast a questioning glance at her. Then wordlessly, he stubbed his cigar out, and started to read. A little while later, a conductor entered the compartment. He was startled to see the woman.


"You are not supposed to be seated here, madam," he whispered to her. "This is General Grant's private carriage."


With great respect, he pointed to the heavy-set man who sat in front of her. The lady got up and made a hasty exit. The General did not even glance at her as she left, for he did not wish to embarrass her.

Saturday, January 30, 2016

Meher Baba on Saibaba

Meher Baba on Saibaba



Shirdi was not a big or famous town then. The entire village turned out to welcome the visitors, little knowing what a distinguished guest they had among them. As the wedding procession passed by the Khandoba Temple, a Hindu priest named Bhagat Malsapati caught sight of the young fakir and called out for the first time the words, "Hah Sai, hah!" – "Welcome, Lord, welcome!" From that day on, the young fakir of only sixteen whose name no one really knows, came to be known as Sai.


The young fakir did not remain in Shirdi long, however, and began his wandering from place to place in Maharashtra, begging along the way. Finally, he wandered among the hills surrounding the ancient Ellora caves at Aurangabad, where he entered a small cave atop a hill in Khuldabad.


At the bottom of this hill is the tomb of the Sufi Qutub Zarzari Bakhsh. This Qutub's tomb has been a favorite spot of Mohammedan pilgrims in the area for over seven hundred years. Zarzari Bakhsh was the Master of Sai in a previous lifetime as a Sufi. Sai, inwardly drawn to be near his former Master, entered a cave overlooking the tomb. Sai became God-Realized during this period and stayed in this cave for several years in the state of majzoobiyat, never leaving the cave for food or water.


During these years the strong healthy physique of the young fakir turned into a living skeleton. The skeleton, however, had infinite light – as if Sai's flesh and bones had been transformed into light! But this emaciated fakir had lost his gross consciousness. He now had the body of a mature man, but he was a man who had no bodily consciousness! He had become a God – Realized majzoob. Sai was fully conscious of himself as God – "Anal Haq" – but for over four years was completely oblivious of his own human body and the world around him. Yes it was necessary for Sai to leave that cave; he needed to regain his gross awareness to be able to fulfill his destiny – to wipe away the tear of our Age – to bring the Ancient One into form.


When Sai finally left the cave, he was emaciated – a living skeleton. Inwardly drawn by the power of another Perfect Master, he wandered east to meet the Swami of Akalkot, and by this Hindu Sadguru's grace Sai regained normal human consciousness. In this village of Akalkot, in the mountainous range of Ajanta, the fakir had now become Sai – a Lord of the universe – a living Perfect Master – and his divine work on earth began. He was twenty years old.


Sai wandered back to Shirdi in 1858 and there he stayed, making this humble village his permanent headquarters. At first, it seemed as if a new fakir had made his residence in Shirdi; he kept aloof from the villagers, spending his nights under a neem tree in all seasons. His bodily needs were minimal; whatever food or tobacco he wanted he begged for. The fakir preferred to be alone and he made this known to anyone who invaded his solitude. It appeared he disliked the villagers.


After living for some months under the neem tree, Sai moved into a small tin shed which served as the local mosque in this poor village. Sai renamed the mosque "Dwarakamai Masjid" – the mosque of the Mother of Mercy. Here two men began – once in a glorious state he declared his divine state:


"I am the Attributeless One – the Absolute!

The universe is my abode.

Brahma is my father

and Maya is my mother.

By their interlocking, I got this body.

Those who think I reside at Shirdi

Do not know the real Sai,

For I am formless and everywhere!"


At another time, Saibaba declared his divinity;

"I am God. I am Mahalaxmi,

I am Vithoba…

Ganesha …

Dattatrey …

I am Narayan

Why do you go to the Ganges River in Benares?

Hold your palm at my feet –

Here flows the Ganges!"

Why do you have to lie for such an insignificant thing?


Why do you have to lie for such an insignificant thing?



Shirdi was a humble, poverty stricken village. There were very few shops in the village. Those few were mostly the grocers. Sai Baba would daily beg oil from the shopkeepers to light the lamps at the Masjid. In the same manner he would light lamps in the temples too. He used to conduct the festivals of lighting lamps at these places of worship. The shopkeepers were irritable at his begging for oil every day from them.


One day they all got together and discussed the matter. "From where can we give this man free oil every day?" They decided not to give him any more oil. When Baba went to beg for oil, he got the same answer everywhere. "There is no stock, we are out of oil" Baba was surprised, "Why do you have to lie for such an insignificant thing?" said he and went back to his Masjid. It is because of deceit and untruthfulness that people are submerging in the ocean of sorrows and becoming estranged from God. They are being entangled in karma of their own creation and are falling from the right path. The foremost sin is untruthfulness. God's grace is never upon those who tell lies. He is the slave of those who are ever truthful and honest. The sadhanas of japa or penance are nothing when compared to the sadhana of being honest and truthful. Truth is the basis and foundation of all dharma. Truth is the easy way for moksha. Truth is eternal bliss. Never forget truth and ever abide by it.


Sri Sainatha had thus returned to the Masjid without speaking harshly to the merchants who he knew were telling lies. He then did a wonderful thing. He placed the earthen lamps all around the Masjid and placed wicks in them. The whole village had come to know by now and had gathered at the Masjid to watch the fun. They talked amongst themselves. "How can lamps be lit without oil? This Sai seems to be very insane. Does the lifeless seed ever sprout? Does the barren woman ever give birth to a child and fill the household with joy?


Do the wise ever believe these to be possible? This mad man is trying to light lamps without oil. He is indeed without doubt the king amongst mad men and emperor of the insane" The villagers started to heckle Baba thus. Baba took the tin, which had a little oil remaining at its bottom, and went back in to the Masjid. Nanasahab Dengale saw the people making fun of Baba and insulting him. He said, "You people are blind. Do not heckle him and make fun of him in your ignorance. Only the God knows the extent of his power. Do we mistakenly discard in haste the jewel, which has fallen down amongst the rocks? Do not judge him in a hurry. Let us wait a while and see what this fakir will do. Why should we be in such a haste to condemn him?"


All were seated silently in the Masjid. Baba had sufficient oil to light only one lamp in his tin. Baba poured a little water, approximately half the volume of oil, into the tin of oil and closed his eyes in meditation. He took a little of the mixture of oil and water into his mouth and spat it back into the tin after gargling. He poured the mixture in to all the lamps. Incredibly there was sufficient oil for all the lamps now. He lit the lamps and they burned brightly throughout the night. Dengale was wonderstruck at this example of Baba's divine power. He reverently saluted his feet. The people were all stunned by this wonderful miracle of Baba. They exclaimed, "How wonderful is this Baba's leela? Baba is none but God." They all knelt in front of Baba. "Baba, we have committed a great sin by making fun of you. We are all your children. You are our real mother. Please do not be angry with us. Sai Maharaj, Oh! Mountain of compassion, please excuse our mistakes. You are verily the ocean of mercy; you are the effulgent sun shining in the sky of right knowledge. You are the vast sea containing all the good qualities. You are verily the mountain of peace."


They all prayed to Baba not to be angry with them and to protect them. Baba spoke thus, "Hear and heed my words, Oh people. Behave always in the manner pleasing to the almighty. Never tell lies. If you stick to the truth, God will be pleased and stick with you. Do not cause any hardship to anyone. Give to the poor in charity as much as you can. You will gain merit by such charity and good will happen to you. By such conduct God will be pleased with you and give you his Divine vision at the end. This is the truth. Embed these words of mine in your hearts and follow them always." The people of Shirdi listened very happily to the teaching of Sri Sai Baba and went back to their homes contentedly.


(SRI SAI GURUCHARITRA - by devotee Ganpatrao Dattatreya Sahasra-buddhe better known as Das Ganu Maharaj)


Shri Sai Satcharitra Parayana - Chapter – 1 Assigned for January 31, 2016

Shri Sai Satcharitra Parayana,

Chapter – 1  Assigned for January 31, 2016

Salutations -- The Story of Grinding Wheat and Its Philosophical Significance


Shri  Sai Satcharita in English Ch 01

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Chapter I

Salutations -- The Story of Grinding Wheat and Its Philosophical Significance.

According to the ancient and revered custom, Hemadpant begins the work, Sai Satcharitra, with various salutations.

First, he makes obeisance to the God Ganesha to remove all obstacles and make the work a success and says that Shri Sai is the God Ganesha.

Then, to the Goddess Saraswati to inspire him to write out the work and says that Shri Sai is one with this Goddess and that He is Himself singing His own life.

Then, to the Gods; Brahma, Vishnu and Shankar - the Creating, Preserving and Destroying Deities respectively; and says that Sainath is one with them and He as the great Teacher, will carry us across the River of Worldly Existence.

Then, to his tutelary Deity Narayan Adinath who manifested himself in Konkan - the land reclaimed by Parashurama, (Rama in the Hindi version) from the sea; and to the Adi (Original) Purusha of the family.

Then, to the Bharadwaja Muni, into whose gotra (clan) he was born and also to various Rishis, Yagyavalakya, Bhrigu, Parashara, Narad, Vedavyasa, Sanak, Sanandan, Sanatkumar, Shuka. Shounak, Vishwamitra, Vasistha, Valmiki, Vamadeva, Jaimini, Vaishampayan, Nava Yogindra etc, and also modern Saints such as Nivritti, Jnanadev, Sopan, Muktabai, Janardan, Ekanath, Namdev, Tukaram, Kanha, and Narahari etc.

Then, to his grandfather Sadashiv, father Raghunath, his mother, who left him in his infancy, to his paternal aunt, who brought him up, and to his loving elder brother.

Then, to the readers and prays them to give their whole and undivided attention to his work.

And lastly, to his Guru Shri Sainath - an Incarnation of Shri Dattatreya, Who is his sole Refuge and Who will make him realize that Brahman is the Reality and the world an illusion; and incidentally, to all the Beings in whom the Lord God dwells.

After describing in brief the various modes of devotion according to Parashara, Vyasa and Shandilya etc., the author goes on to relate the following story:

"It was sometime after 1910 A.D. that I went, one fine morning, to the Masjid in Shirdi for getting a darshan of Sai Baba. I was wonder-struck to see the following phenomenon. After washing His mouth and face, Sai Baba began to make preparations for grinding wheat. He spread a sack on the floor; and thereon set a hand-mill. He took some quantity of wheat in a winnowing fan, and then drawing up the sleeves of His Kafni (robe); and taking hold of the peg of the hand-mill, started grinding the wheat by putting a few handfuls of wheat in the upper opening of the mill and rotated it. I thought 'what business Baba had with the grinding of wheat, when He possessed nothing and stored nothing, and as He lived on alms!' Some people who had come there thought likewise, but none had the courage to ask baba what He was doing. Immediately, this news of Baba's grinding wheat spread into the village, and at once men and women ran to the Masjid and flocked there to see Baba's act. Four bold women, from the crowd, forced their way up and pushing Baba aside, took forcibly the peg or handle into their hands, and, singing Baba's Leelas, started grinding. At first Baba was enraged, but on seeing the women's love and devotion, He was much pleased and began to smile. While they were grinding, they began to think that Baba had no house, no property, no children, none to look after, and He lived on alms, He did not require any wheat-flour for making bread or roti, what will He do with this big quantity of flour? Perhaps as Baba is very kind, He will distribute the flour amongst us. Thinking in this way while singing, they finished the grinding and after putting the hand-mill aside, they divided the flour into four portions and began to remove them one per head. Baba, Who was calm and quiet up till now, got wild and started abusing them saying, "Ladies, are you gone mad? Whose father's property are you looting away? Have I borrowed any wheat from you, so that you can safely take the flour? Now please do this. Take the flour and throw it on the village border limits." On hearing this, the women felt abashed and whispering amongst them, went away to the outskirts of the village and spread the flour as directed by Baba.

I asked the Shirdi people - "What was this that Baba did?" They replied that as the Cholera Epidemic was spreading in the village and this was Baba's remedy against the same; it was not wheat that was ground but the Cholera itself was ground to pieces and pushed out of the village. From this time onward, the Cholera Epidemic subsided and the people of the village were happy. I was much pleased to know all this; but at the same time my curiosity was also aroused. I began to ask myself - What earthly connection was there between wheat flour and Cholera? What was the casual relation between the two? And how to reconcile them? The incident seems to be inexplicable. I should write something on this and sing to my heart's content Baba's sweet Leelas. Thinking in this way about this Leela, my heart was filled with joy and I was thus inspired to write Baba's Life - The Satcharita.

And as we know, with Baba's grace and blessing this work was successfully accomplished.

Philosophical Significance of Grinding

Apart from the meaning that the people of Shirdi put on this incident of grinding wheat, there is, we think, a philosophical significance too. Sai Baba lived in Shirdi for about sixty years and during this long period; He did the business of grinding almost every day - not, however, the wheat alone; but the sins, the mental and physical afflictions and the miseries of His innumerable devotees. The two stones of His mill consisted of Karma and Bhakti, the former being the lower and the latter the upper one. The handle with which Baba worked the mill consisted of Jnana. It was the firm conviction of Baba that Knowledge or Self-realization is not possible, unless there is the prior act of grinding of all our impulses, desires, sins; and of the three gunas, viz. Sattva, Raja and Tama; and the Ahamkara, which is so subtle and therefore so difficult to be got rid of.

This reminds us of a similar story of Kabir who seeing a woman grinding corn said to his Guru, Nipathiranjana, "I am weeping because I feel the agony of being crushed in this wheel of worldly existence like the corn in the hand-mill." Nipathiranjana replied, "Do not be afraid; hold fast to the handle of knowledge of this mill, as I do, and do not wander far away from the same but turn inward to the Center, and you are sure to be saved."

Bow to Shri Sai -- Peace be to all