"I draw to Me, My man from far off or even across the seven Seas to Shirdi, like a sparrow with a string fastened to its feet"-Shirdi Sai Baba, Indian Spiritual Guru-God

Thanks SSS Trust, Shirdi

People from different Religious, Geographical, Economic, and Social backgrounds are brought together here. Their prayers are delivered and successfully resolved with the grace of the Indian spiritual SadGuru-God, Shirdi Sai Baba.

Category: Baba’s Charters and Sayings

As Lord Sree Krishna manifests Himself in the Bhagavad Gita, so does Baba in the “Charters and Sayings”; which was complied by Sri B.V. Narasimha Swami. The Book was published by All India Sai samaj, Mylapore, Chennai-600004. India.

  • Books, Pothi, Parayana

    Books, Pothi, Parayana

    Baba’s sayings about Books

    Para Number in the Book & About some books

    183A. Baba to (a) H.S.Dixit- “Kaka, these two are quite enough.’

    They were (1) ‘Adhyatma Ramayana: and (2) Ekanath Bhagavata.’”

    183B“ Kaka, read this.

    Soon after H.S.D. lost his daughter. Baba made him read in Adhyatma Ramayana, Sree Rama’s consolation to Mandodari.

    184. Baba to Lakshman- “This (i.e., Tilak’s Gita Rahasya) is good.” Baba gave him Rs.l/- with the book.

    185A. Baba to Kusa Bhav- “Come here to this mosque and be reading “Guru Charitra.”

    185B. Baba to Kusa Bhav: “Read Dasa Bodha.”

    186. Baba (to G.G. Narke): You are reading an excellent book (Yoga Vasishta). Get me Rs.15/- dakshina[donation] from that.

    That is, Baba wanted him to read certain passages from Y.V., relating to 15 items and meditate on them and apply them to his heart, thus making a present of them to Baba in his heart.

    187.Baba to Upasani Maharaj- “This (Panchadasi) is our treasury (i.e.. it contains all that we want).”

    188. Baba (to Mukunda Lele Sastri): “Go on for ten days, repeating in this Dwaraka Mayi, Narayan Upanishad Taittariya Bhaga. (And that was done).

    1. Baba (to B.V.Dev): “Read Jnaneswari (a well-known Mahratti commentary on Bhagavad Gita).” (cf 126 )
    2. Baba (in his last days): Go on reading Rama Vijaya here so that Mrityunjaya may be pleased thereby. (And that was done.)

    190A. ‘Rege, Do not read any book, but keep me in your heart.“

    191. Baba on each Guru Poornima day was seated at the Dwaraka Mayee. Devotees came to him, each with a book in hand; gave it to him for receiving it back with His blessings for the fruition of his study.

    Baba generally returned the books to the giver. Sometimes he gave the book of one to some other, substituting some other’s book for his. On one such occasion a Bhaktha M.B.Rege had brought no book at all.

    Baba (to M.B.R, looking at him): “You are right DO NOT READ ANY BOOK.”

    “These people think they will find Brahman (God)in these books, but they find Brama (confusion)in them.   It is enough if you KEEP ME IN YOUR HEART, and make your heart harmonise with the head.}”

  • GURU

    Baba’s sayings about HIS own Gurus and other Gurus

    Para Number in the Book ‘BCS”, About Teachers

    (Sai Baba’s Former Guru’s Mahima)

    175. Baba himself described how he met his guru.

    “Once myself and three others were studying our Pothi, Puran and other works and discussed how we were to get realisation.

    One said we should depend on ourselves (and not on a guru) for Gita says raise your self.

    A second said the main thing is to make the mind selfcontrolled, free from thoughts and doubts. It is we who are in everything, everywhere.

    A Third.: The form (i.e. in phenomena) is ever changing. The formless is unchanging. So we must always be making Vichara i.e., distinguishing between Nitya and Anitya.

    The fourth (Sai Baba) disliked bookish knowledge, “Let is do our prescribed duty,” HE said, “and surrender our body, speech and life to a guru, who is all pervading.   Faith in him is the thing needful.”

    As we rambled through the forest, we met a Vanajari (a caste that carried salt, grain etc.) who asked us “where are you going in this heat into the forest?” We gave no direct reply. He kindly warned us from getting into the trackless woods—and that needlessly. He bade us share his food.

    We disdained his advice and marched on.

    But   in   that  vast   and  dense   wood,   we  lost  our  way

    That man met us again and said that by relying on our own cleverness, we had got into a wrong way and that a guiding finger is needed to show the way. “Do not despise offers of food. Such offers are auspicious signs of success in one’s endeavour,” he said; and he again invited us to take food with him. Again we declined it and went away. I soon felt hungry and I went and accepted a bit of bread and ate it and drank some water.

    Then A Guru came then and said, “What was your dispute?” and I told him all our talk. The others left him and did not care  for  him. But I reverently bowed   to him.    Then he took me to a well tied up my legs with a rope, and   suspended me, head downwards, from a tree by a side of the well. My head was about three feet off the water,   which I could not reach. 

    And  my guru  left me  there  and went away-God  knows where. He returned after 4 or 5 hours and asked me how I fared. “In great bliss was my time passed”-I answered.      The Guru, mightily pleased with me, drew  me  near  him,  passed  his palm over my head  and   body   and   spoke   to   me tender words dripping with love, and he put me into his school -where I entirely forgot my father and mother and all attachments and desires.

    I loved to gaze at him. If he were not there to see, I would not like to have eyes at all. I did not wish to go back. I forgot all other things but the Guru. My life was concentrated in my sight and my sight in him. That was the object of my meditation. In silence, I bowed.

    Meaning i.e., Realisation flashed upon me, of itself without effort or study, purely by his grace.

    Guru’s grace is our only sadhana. JNANA comes as experience (or in its wake).

    Guru needed

    176. A devotee- ‘Baba, where is one to go?

    Baba.: Above this.

    D.: What is the way?

    Baba.: There are plenty of ways proceeding from each place. For you, here is this way, leading hence. But the way is rugged. There are tigers and bears on the route.

    H.S.Dixit: But Baba, if one has a guide with him, then?

    Baba.- If one has a guide with him, then there is no difficulty. Then, the tigers and bears move aside. If there is no guide, there is a deep yawning pit on the way, and there is the danger of falling into it.

    (Here “Guide” = “Guru,” and ‘Pit= “Hell”)

    177- Baba-“Stick to your own Guru with unabated faith, whatever the merits of other Gurus and however little the merits of your own.”

    Pant, we must not give up attachment to our own Guru but be ever firmly resting in him and in him alone.

    BABA ON “VENKUSA” The Guru of this birth

    178. “For 12 years I waited on my Guru who is peerless and loving. How can I describe his love to Me? When he was DYANASTHA, (i.e., in love-trance) I sat and gazed at him. We were both filled with Bliss. I cared not to turn my eye upon anything else. Night and day I pored upon his face with an ardour of love that banished hunger and thirst. The Guru’s absence for a second made me restless. I meditated on nothing but the Guru, and had no goal, or object, other than the Guru. Unceasingly fixed upon him was my mind. Wonderful indeed, the art of my Guru!

    I wanted nothing but the Guru and he wanted nothing but this intense love from me. Apparently inactive, he never neglected me, but always protected me by his glance. That Guru never blew any mantra into my ear. By his grace, I attained to my present state. Making the Guru the sole object of one’s thoughts and aims one attains Paramartha, the Supreme Goal. This is the only truth the Guru taught me. The four Sadhanas and Six Sastras are not necessary. Trusting in the Guru fully is enough.

    That is the only Sadhana

    My fakir’s wife left me with ‘Venkusa’ at Selu, stayed with him 12 years, and left Selu.

    178. This Brick (which Baba always lovingly used to support his arm or head) is my Guru’s gift, my life companion. It is not the brick that is broken now-but my Karma (prarabdha) is that has snapped. I cannot survive the breaking of the brick.

    (Baba said this early in October 1918, when Madhav Fasle lifted the brick and carelessly allowed it to fall, whereby it broke into two. Baba seeing the broken pieces expressed his grief and spoke as above.)

    1. Baba: “Nana, I am not angry with you. You, my children can be angry with me. If Venkusa were alive, I could be angry with him.”
    2. “One should not stay in any place, where saints are (or one’s Guru is) ill spoken of.”
    FORMER GURU KABIR UPASANA

                 Margosa Foot tomb is Kabirs i.e., Body of Kabir became flowers

    181. Kabir was my guru (cf.477)

    I put up at that tree foot (Gode Neem), for that reason.

    God will bless those who burn incense here on Thursdays and Fridays (sc 164)

    182. GURU IS GOT, BY ADOPTION BY THE DEVOTEE

    A rich lady carried a plateful of rupees and stood before Baba for 4 days. But Baba did not ask her for any Dakshina.

    Lady (on the fourth day): “Baba, I have come here for a Guru. Take my dakshina now. Make yoursef my guru and give me upadesa.”

    Baba: It is not the guru that makes himself your guru. It is you who must regard him as Guru, i.e., place faith in him. Take a Postherd and regard it as your Guru and see if your goal or aim is reached or not. (cf Ekalavya)

    Nature of Jnana or Brahman and how to get it through Gurus

    183. N.C.G., a graduate well versed in Sanskrit and a good student of Sankara Bhashya on Gita, was once massaging Baba’s feet at the Mosque.

    Baba- ” Nana, what are your muttering?”

    N.G.C.: A Sanskrit verse.

    B.: What is the verse?

    N.G.C.: A verse from the Gita.

    B.: Recite it audibly.

    Then N.G.C. recited Gita, Chapter 4, verse 34.

    B.: Nana, do you understand this? 

    N.G.C.: I do.

    B.: Then give the meaning. 

    Then N.G.C. gave the meaning.

    B.: I do not want the general purport.   Give the meaning word for word, with strict reference to case, mood, tense and other parts of grammar.

    Nana gave such an explanation, wondering whether Baba could know anything of Sanskrit grammar. But Baba began cross examining him severely with reference to grammar.

    B.: In Thatvidhi what does That refer to?

    • NG.C: Jnana.

    B.: Which Jnana or Jnana of what?

    N.G.C.: The Jnana referred to in the previous stanzas.

    B. What does Pranipatha mean?

    N.G.C.: Prostration.

    B.: What does (Patha) mean?

    N.G.C.: The same.

    B.: If Pranipatha and Patha meant the same, would Vyasa have added two needless syllables’?

    N.G.C.: I do not know the difference between the two.

    B.: What does prasna mean’.’ 

    N.G.C.: It means putting questions. 

    B.: What does pariprasna mean?

    N.G.C.: The same.

    B.: If both the phrases meant the same, was Vyasa off his head to use the longer phrase?

    N.G.C.: I do not see however any difference.

    B.: What does Seva mean?

    N.G.C.: Service, such as massaging.

    B. : Nothing more?

    N.G.C.: I cannot see what more it will mean.

    B.: Let that go. In the last two parts. Krishna asks Arjuna to get Jnana from Tatwadarsi Jnanis. Was not Krishna a jnani?

    N.G.C.: Yes.

    B.: Then why does he not give jnana himself but refer Arjuna to others?

    N.G.C.: I cannot say.

    B.. Is not Arjuna a jiva, a piece of Chaitanya?

    N.G.C.: Yes.

    B. : How can jnana be given to the jiva, which is already a piece of Chaitanya or Jnana?

    N.G.C.: I cannot say.

    B. : Let that alone.    In the second half of the stanza can you read an extra syllable into it?

    N.G.C.: Yes. 

    B.. How?

    N.G.C.; By adding an Avagraha, i.e., elision mark before Jnana.

    B.How will it read then ?

    N.G.C.  Updateikshanthi Tejanam. But Baba, this reading is not found in Sankara’s commentary.

    B. : What if? If it makes a better sense, what is the harm? 

    N.G.C.: I cannot see how it can make a better sense. 

    B.: You will.

    Then Nana wanted Baba to answer the questions which he Himself had raised and explain the stanza in his own way.

    B.: The Stanza refers to how a sishya should approach his guru to obtain realisation of the Real. The disciple must approach the Guru, completely surrendering body, mind, soul and possessions, to the Guru. The  prostration must be one accompanied by that attitude.

    As for Pariprasna, it must be repeated and must not be mere idle questions or merely out of curiosity or with any improper motive, or attitude, e.g., to trap the Guru into a mistake and catch him. The object must be pure desire to attain progress and liberation and the questions must be humbly repeated till full light is gained.

    As for Seva, mere service e.g., massage etc., is not enough. To be effective, there must be no lingering idea that one is free to yield the service or refuse it. One must feel that one is not the master of the body-which has become the Guru’s and exists merely to render him service.

    As for the Guru giving Ajnana to the sishya, we will see, 

    B.. Is not Brahman, Jnana or pure Sadvastu? 

    N.G.C.: Yes.

    B.: Have not the sastras declared that Brahman is not reached by speech or mind? (Ayathovacho)

    N.G.C.: Yes.

    B.. Then that speech (of the Guru) is not Brahman or Jnana?

    N.G.C.: No. It is not.

    B.: Then what the Guru speaks is not Jnana but Ajnana? Is it not so?

    NG.C.: It seems so.

    B: “The Guru’s instruction is ‘a piece of ignorance Ajnana, removing the disciple’s Ajnana’, just as a thorn removes a thorn. Is that not so? “

    N.G.C; Yes.

    B.: The pupil is a jiva, whose essential nature is jnana. Is it not so?

    N.G.C.: Yes.

    B.: Then there is no necessity to give him jnana, but only to remove the curtain of ignorance that hides that jnana. Is it not so?

    N.G.C: Yes.

    B. That, of course, is not done at one stroke, as the disciple’s jiva is immersed deep in age-long ignorance and requires to be instructed repeatedly, birth after birth it may be.

    B.: What is the nature of this instruction through speech, about that, which is beyond speech? It is just like removing a cover. Ajnana is covering jnana, just like moss covering the water. Then remove the moss and you have the clear water. You have not got to create the water. Water is there. During an eclipse the Sun or Moon is there, but Rahu or Kethu hides the view from us and when Rahu or Kethu passes away; the light of the Sun or Moon which is continuing right through is seen bv us.

    Take another example. We are seeing things with the eyes. Then a cataract forms over them and the eyes cannot see. Pull off the cataract, then the eyes see. Ajnana is the. cataract.

    The Universe is the efflorescence of the indescribable Maya, which is ignorance. Yet it is the Ajnana that illuminates the Ajnana.

    B.: Jnana is to be realised and is not a matter of direct Upadesa.

    Salutation, Questioning and Service are Sadhanas for obtaining the Guru’s grace.

    The impression that Phenomena are real is a delusion. This is the screen of darkness that hides Jnana. Tear off that screen. Then Prajnana Brahma will shine forth.

    Ajnana is the seed of Samsara. If the Guru kripa paint is put on the eye. Maya screen lifts and Jnana survives. Jnana is not an effect. It is ever self-existent. On the other hand, Ajnana has a cause and an end. “God is one. The Devotee is another”. This is the root of ignorance. Remove it. Jnana remains.

    Ignorance finds a snake in the rope. Remove the ignorance, then the rope is known as it is.

    As to why Krishna refers Arjuna to other gurus without imparting Jnana himself, consider this. Did Krishna view Jnanis as different from Himself? Did he not say that Jnanis are identical with Himself? Thus their teaching is His teaching. Is it not so?

    • G. C.: Yes, Baba.   Pray teach me the whole of the Gita.

    B.: Daily read one chapter and come and sit before me. 

    N.G.C.: Yes.

    Thereafter Nana went each day having read up one chapter and when he sat at the feet of Baba, he got the gist of it.

  • Worship of objects

    Baba’s sayings about Images, Pauka, Coins, Tomb and Picture,

    Para Number in the Book & About Objects that can be worshipped.

    (a) Images

    1. If Gods like Datta are on the way, easily accessible, and if one does not take darshan of them, how can I help him?

    “Appa Kulkarni, At Nivas, there is Mohiniraj. That is Allah, who had become saguna. Go and bow to Him first and then go to the D.P. for the case against you”. (Appa did so & was acquitted) (cf 119 & 145.)

    1. God exercises all power for the benefit of devotees.
    2. Megha, take this linga for worship.
    3. Megha, why did you come here for my worship, omitting to worship at one temple (Khandoba’s)? Go and worship at Khandoba’s now; it is open

    (b) Paduka

    1. Nachne, keep this (Paduka) and do puja.
    2. Atmaram H. Chaubal took silver padukas to Baba. Baba placed his feet on them and returned them saying, “They are nice. Keep them in puja.” Once they were lost and very miraculously restored.
    3. Baba when allowing Mrs. W. Pradhari to place two silver padukas on his feet and worship them said (in handling them over to her)- “Nana, see, mother has cut off and carried away my feet. (i.e. Baba is in Paduka)”

    (c) Coins

    1. It 1908 Balakrishna Ramachandra Khairikar going into the mosque trod upon a coin, a quarter anna piece, picked it up and gave it to Baba.
      • B.R.K.: Baba, this is your coin.   Keep it safe.

    Baba. (returning it)- “that is all right. Take this coin home. Keep it in your puja along with the images you, worship.”

    Khairikar worshipped it for three years and had prosperity. He then lost the coin and also prosperity.

    1. Baba giving S.B.Dhumal. coin- “Preserve this carefully. Do not part with it to anyone-nor spend it.”

    (d) Tomb Worship

    1. Baba. “Whoever burns incense at this, my Guru’s tomb, under Gode Neem after cleaning it with cow-dung at sunset on Thursdays and Friday’s, will obtain the bliss of God.”

    (e) Baba encourages worship of his picture also

    165. S.B. Dhumal was taking Baba’s large size framed picture, past the mosque. Baba called out to him.

    B.: Bhav, come here.   What is this? 

    S.B.D.: You are here. 

    Baba.: Give it lo me.

    Then Baba took it from SBD., gazed at it on all sides and returned it.

    Baba: Keep it. 

    SBD kept this picture and worshipped it all his life.

    (f) Picture Worship

    Baba is in the picture that is worshipped
    1. Bala Bua Sutar, Bhajanakar of Bombay came for the first time to Shirdi in 1917 and bowed to Baba.

    Baba, addressing someone: I have known this man since four years.

    Bala Bua wondered, as he had never met Baba before; but he recollected that four years previously he had prostrated himself before Baba’s portrait at Bombay, (c.f. Shama seeing Baba’s portrait at Gaya).

    Baba Strengthens faith in Gods etc

    1. Baba:       (1) Megha, draw Trisul
      • ”   worship this linga
      • ”   worship all the village Gods before you come to worship me.

    1. “Nachne, go to Deopur, and worship the stones your forefathers worshipped.”
    2. “Shama, go to Sapta Sringi and present your silver nipples to the Vani Devi.”
    3. Khusa Bhav, go and see a person with three faces. (i.e. Datta)
    4. To Rao Bahadur M.W. Pradhan- “You can bring in Ganapati for worship.”
    IMAGE WORSHIP

    172. Bandra lady came and sat before baba with chronic (7 years) headache.

    Baba (touching and gently stroking her head): Your head is aching. Is it not?

    BL: It was. Now it has ceased.

    (The chronic headache left her at once and for-ever) 

    Baba: You have been feeding me so well these years. 

    BL: I am seeing you only now.

    Baba: But I have been seeing you ever since your infancy. 

    BL was greatly puzzled.

    Baba: What worship had you in your house?

    BL: Ganapathy’s

    Baba: In your mother’s house?

    BL: Ganapathy. I have given all flowers fruits and eatables to ganapathy. 

    Baba: “All that has come to me. So since your girlhood I have been seeing you.“

    173. BL: “Baba, people say that my Ganapathy is right handed and besides, one hand is broken and so they say it must be thrown away. Is that right?“

    Baba: If your child breaks its arm, will you cast it into water? Worship it daily.

    174: CONSERVATISM, DO NOT CHANGE IMAGES

    Once Kavle Patil with his Mamladdar, B.V. Dev went to Baba and through Shama wanted to know from Baba, whether in a temple newly built by Kavle he should reinstal the old image or bring in a new image from Vani, as directed by his own Guru.

    Shama: “Baba. Kavle Patil wants to know what he is to instal in his newly built temple. “

    Baba: “Let him place only the ancient stones that his family has been worshipping from old time and no new image.”

    Shama: What objection is there to a new image from Vani?

    Baba: Act as you please, Shama. Instal it or don’t.

    Shama: Please say definetely whether the Vani image can be or should not be installed.

    Baba: “If he wants that image, let him break off its arms and legs and then instal and worship it. Do not question me again and again.

    I once went with a companion from village to village. He wanted to buy a cow. I said, “Don’t”. But he did buy it and brought it to a village. There an epidemic broke out and many died. “

    Shama, later in the day: Baba, what harm will arise if the image is brought?

    Baba: Let him worship the old stones and introduce nothing new.

    Shama: What is the harm in introducing the new?

    Baba: I am speaking with my mouth and not through anything else.

    Kavle Patil had no faith in Baba, but great faith in his own guru and so brought the Vani image to the guru’s village. There plague broke out and many died.

    The guru (who had already received Rs.300 or Rs.400) moreover sent a message to the Patil that, unless he gave a registered gift of his land to the guru, the latter would curse him to immediate death. The Patil woke up, discovered the unselfishness and wisdom of Baba and wickedness of his own guru and installed only his own hereditary images.

  • Faith

    Baba’s sayings about Faith of Devotees

    Para Number in the Book ‘BCS”, About What faith is required

    1. (Baba calls for faith, as his Guru did from him.) My Guru, after  depriving me for everything asked me for two pice. I gave them to  him. He did not want metallic gifts. What he asked for was (1) Faith (Nishta) and (2) Patient, cheerful endurance, (Saburi).
    2. “Purandhara, Give me two rupees dakshina. It is not this rupees I call for.   I ask for Faith and Patient contentment.”
    3. Baba’s Test and development of Faith, e.g.

    • “Nana (GC), take your meal and go to the train. There is time.”
    • “Nana, do not go to Kopergaon to-day (to meet the Collector. (Collector was absent & had wired).”
    • “Dada (Kelkar), do not allow Saheb (HVS) to go to Manmad, to meet his superior officers. (Officers had cancelled the engagement).”
    • “Kaka (Dixit); do not start for Bombay, to depose in the will case. (Case, not take taken up).”
    • “Kaka, do not send your boy for the examination now. (Examination postponed due to rainfall).”
    • “Moulana,  do not go to-day to the Magistrate’s Court, for the case against you. (Case adjourned).”
    • Tatya, do not go to the bazaar to-day.
    • Tatya, do not go to the Court to-day.   (Case adjourned).
    • Rangari Thanakar, do not start back.    (He did, Jutka broke).
    • Manager, Sadashir Tarked, return to your Poona at once.
    • Hansraj,  do  not take any medicines for your Asthma.
    • Babugir (Gosavi), go (to Jalgaon).    Everything will be provided.   (For journey to Jamere N.G.C.’s Minathayi).
    • Bhav (Purandare, though late for the usual train) go to Kopergaon. (Train late).
    • Bere, drive to Kopergaon at once, do not halt on the way, or delay. (Bere thus escaped robbery).
    Baba’s Regard for Hindu Gods
    1. Once when rain was beating inside a chavadi wherein Baba sat, he was asked to move up into a higher place where an image of Maruti was kept. Baba: How can we be seated on the same level as God? 144-A. Baba’s order of secrecy. Taibai Jog had eye trouble. The eyes were sinking deeper and deeper. Baba gave her a simple and easy prescription, adding “keep this secret. Do not apply the medicine in the presence of other.” She followed the advice and was cured.
    1. Baba (to Appa Kulkarni): Mohiniraj at Nivas is Saguna Brahma. Go and take darsan of him before going to the Deputy Collector. (A.K. did so and was acquitted)

    Syama and others to Baba: Are the Puranas true?

    Baba: Yes.

    Syama: What about Rama and Krishna?

    Baba: They were great souls. Gods they were; Avatars.

    Baba’s Regard for Vittal

    146. When Balwant Rao Kshirsagar came to Shirdi;

    Baba: “This son never worships or gives Naivedya to Vittal as his father did. He starves Vittal and me. His father was my friend. So I have drawn him here. I now remind him to renew the father’s pooja.”

    Baba and Hindu Gods, avatars etc.

    147. Baba spoke in Abdul Bhai’s presence thus:

    (Cosmogony?)

    First was Omkar

    From OmkarWasBhavakar

    The full details of circumstance that can throw light on these utterances are given, late on, under the headings: Baba’s Powers, Baba’s love of devotees etc

    Four Avatars arose in Chaturyug (Krita Yuga), 3 in Tirta (Treta Yuga), 2 in Dwapara, 1 in Atharvan (Kali Yuga?)

    Next follows Dasavatar naming Matsya, Kaccha, Varaha, Narasimha, Vaman, Parasuram, Krishnaji, Boddha, Me, Kalaki.

    Ibrahim prepared 4 Vedas. To establish this, Kalam Sharij were produced. God knows the divine plan.

    In each Veda, 1000s of Avatars came out. But for (i-e. life or age) the manifestation is different and new 8 Yube Emperors will rule in Hindustan.  This is the 18th Puran (or Kuran)

    Baba’s regard for Hindu Gods and Hindu form of worship

    148. (Baba to Sagun Meru Naick): Put ghee in your boiled rice (Annahuti), offer it to Dhuni-fire, and then offer it to me’ 

    148A (To Rohilla) All that (Vittal etc.) is Allah 

    148B (to DG& Upasani); Khandoba & Vittoba are the same. 

    God Realisation and not talk
    1. Baba said to one, who was talking of God- “Why do you say, ‘God’ ‘God.’ God is in my pocket.”
    2. “He that slays, saves.   He that saves, slays.”
    3. Baba (to T.A.Karnik): Is God so distant?

    ‘He is not above the Heavens nor below Hell. He is always near you. To search for him, where are you going?) See the Divine within the human personality.’

    –(Brahmananda’s Songs)

    Decay of Faith etc. in these days

    152. Baba- “The times are degenerating. People mostly think ill and talk ill of others. But I do not retaliate, I do not care to listen to such talk.

    People become more and more sceptical; they are disposed to look more at the evil side of things. Fakirs also are seldom dispassionate. It is hard to find a good fakir.”

    153.I have been considering long and thinking day and nights. All are thieves, but we have to deal with them. I pray to God night and day for their improvement or removal, but God delays and does not approve of the (i.e., my) attitude and grant the prayer. I will wait for a month or two and then see. But living or dead I will have what I have been praying for. I will not go to Teli or Vani nor beg of them. People are not good and devoted. They are unsettled in mind. A few friends will gather and talk divine wisdom, and sit and contemplate. 

    154. (1918) “People have got bad and give trouble. They are pestering me for money. More over they become shameless. Now I am disgusted. “

  • Baba wants complete Surrender

    Baba’s sayings about How to surrender

    Para Number in the Book & About What to surrender

    135.   Baba   (to   Buty):   “Curly   locks,   Give   me   16   1/2 Rs.Dakshina.”

    Buty: I have not got the money here now.

    Baba: “Go to Kaka and ask him for 16 1/2 Rs. and be listening to the Pothi, he is reading.”

    Buty accordingly came to H.S.D. and asked for Rs. 16 1/2. Kaka(H.S.D)- “I have got only Rs. I/- and cannot pay Rs. 161/2.“

    Buty: Baba asked me however to listen to your Pothi.

    Then H.S.D. read on his Bhagavatam and the first Stanza that came there was “Kayan vacha” etc., which refers to complete surrender of all acts to God. So Baba wanted complete surrender to him as he was God.

    But where is 16 1/2  in that stanza? For one thing, there are 17 phrases in it. For another thing, the objects for surrender are 16, but “Chitta has been omitted, in the text, “says the commentary. That will make it 17, but Chitta is only ½ . So 161/2 objects mentioned there had to be surrendered to Baba, as amounting to complete Surrender.

    Anna Saheb Dabolkar

    1. Anna Saheb Dabolkar anxious to have Sakshatkara, sat before Baba and thought “Will not Baba give me Upadesha some day?”

    Baba- “Get up, go to Shama. Bring from him Rs.15/-, Sit with him for a while, Have a chat and then bring me Rs.15/-dakshina, he will give you.”

    Dabolkar went and told Shama the facts.

    Shama: Instead of Rs.15/- convey to Baba my fifteen namaskaras and tell him that is the dakshina.

    D: But Baba has asked me to sit and chat with you and then bring the dakshina you will give. This was because   I   sat   before  Baba   thinking   he   should  give me Upadesha.

    Sharma- “Baba never give Upadesh as is ordinarily understood i.e., he never utters mantra in the ear of any devotee. Here is an instance of his refusal.”

    1. Radha Bai Deshmukin   came to Baba   for Upadesh, got none and  resolved   upon  satyagraha.  She started fasting,   which   should   only  end   with   either  death or   with   Upadesha   from  Baba   whichever   occurred   first. After   three   days   of her  fruitless   fast, I (Sharma) interceded  with Baba   on   her   behalf and   requested   Him   to   utter  some divine   name   in   her  presence.      Baba   sent for her and addressed her thus.

    “Mother, why do you think of dying and torture yourself? Take pity on me, your child. I am a beggar. Look here, my guru was a great saint and highly merciful.   I fatigued myself in trying to serve him and yet he did not utter any mantra in my ear.   Instead, he first shaved me clean and then begged of me, two pice.    What he wanted was not metallic coin-he did not care even for gold, but only Nishta and Saburi i.e., faith and courageous patience. I gave these to him at once and he was pleased.

    Mother, Saburi is courage, do not discard it, It ferries you across to the distant goal. It gives manliness to men, eradicates sin and dejection and overcomes all fear.

    For   12  years  I  waited  on  my  Guru,   who is peerless and loving.     How can I describe his love to me?     When he was Dhyanasta (in love trance), I sat and gazed at him. I and  we  were  both  filled  with  Bliss. I cared  not  to  turn   my eye upon anything else. Night and day I poured upon his face with an ardour of love that banished hunger and thirst.     

    The Guru’s absence, even for a second, made me  restless.  I meditated  upon nothing but the Guru and had no goal or object other than the Guru. Unceasingly fixed upon   him, was my mind.     

    Wonderful   indeed that art of my Guru! I wanted nothing but the Guru and he  wanted nothing  but my  love.    Apparently  actionless, he never  neglected   me;  but   always  protected  me  by  his glance.

    That Guru-I tell the true, sitting as I do in this Masjid-never blew any mantra into my ear; nor do I blow any into yours. Go thou and do likewise.

    If you make me the sole object of your thoughts and aims, you will attain Paramartha, the supreme goal. Look at me with undivided attention; so will I look at you. This is the only truth, my Guru taught me. The four sadhanas and the six sastras are not necessary. With entire confidence, trust your Guru.

    That is enough.”

    Shama: “The lady bowed, accepted the advice and gave up her satyagraha.”

    Then Dabolkar returned to Baba and narrated his talk and what happened.

    137-A. Mantropadesa: Baba and his gurus never gave Upadesa of mantra in the ear of the initiated (623-4). But he recommended Rama mantra often for Japa e.g. to Sri M.W.Pradhan: see 192 to 198.

    1. Baba : Our art is unique. Remember this. To get Atmajnan, dhyana is needed i.e., the Atma-anushtana that pacifies and carries the mind into Samadhi. So give up all desires and dwell in your mind upon God in all. If the mind is thus concentrated, the Goal is achieved.

    For Dhyana, meditate on me either as in form or as formless, mere Ananda. If such formless contemplation is hard, then think of my form, just as you see it here. Think of it night and day. With such meditation, the mind dissolves into unity (i.e., attains Laya). The difference between subject, and object, (me and you) and the act of contemplation will be lost. This results in Chaitanya Ghanata, Brahma Samarasata. The Guru’s glance is bread and milk for the pupil.

    1. Then Baba gave sugar-candy prasad to Dabolkar and said: “If you keep this instruction in mind, it will be as sweet as this sugar-candy.” Baba then recommended the study or Sravana of the Katha followed by Manana Nidhi Dhyasa, Smarana and Dhyana, all of which will lead to realisation of Ananda Ghana. That which is seen is the manifestation of Brahman through Maya and will dissolve again into Brahman. Look into the six sastras to see if the Atman is one or as many as there are jivas. The crown of Jnana is the realisation of the one Atman, from which everything has issued.

    140. By Rinanubandha, you have come to me. Have regard to Rinanubandha. Whoever or whatever creature comes to you, do not drive away, but receive with due consideration. Give food to the hungry, water to the thirsty and clothes to the naked. Then God will be pleased, Do not bark at people. Be not pugnacious. Bear with others’ reproach. Speak only gentle words. This is the way to happiness. Let others and the world turn topsy-turvy, but do not mind that. Keep on to your own course straight. The world maintains a wall-the wall of differentiation, between oneself and others, between you and me. Destroy this wall. God is the supreme Lord. Allah Malik. Wondrous, precious and long-enduring are his works. Your object will be fulfilled in the due course. We shall both attain bliss by mutual love.

  • Do all who go to Baba, get benefit?

    Baba’s sayings about Beneficiary

    Para Number in the Book & About how many are benefitted

    1. Damodar S.Rasane, thought of this question in his mind and sat before Baba.

    Baba- “Look at the mango tree in blossom. If all flowers turned fruit, what a splendid crop it will be? But do they? Most fall of (either as flowers or, as unripe fruits, by wind etc.) Very few remain.“

  • Surrender five – if you want Brahman

    Baba’s sayings about what to surrender

    Para Number in the Book & About things to be surrendered

    1. A rich man came to Baba with plenty of money in his pocket and very anxious to avoid the extra expenditure resulting from the cabman’s demand for prolonged stay at Shirdi. He said to Baba, “Baba show me God (Brahman). It is for this, I come all this long way. People say that Shirdi Baba reveals Brahman quickly.”

    Baba- ” O, do  not  fear. Immediately  and  clearly  I  will show you. This is not a matter that can be put off. It is  hard  to  get questioners seeking  illumination  like you. Most people seek wealth, cure of disease or trouble, honour, position   or  perpetual   pleasure   and   other  earthly   objects. None   wants   God.  Oh, I long to see those,  who long to see God.  

    Now, Brahman is the root cause of the Universe. That   which   accounts   for   Solar   and   Planetary   motions, variations of seasons, division of functions between God etc. One must know i.e. realise Brahman before death.   Else there will be an ever recurring cycle of births and deaths.   Realisation gives ‘Kevala Advaita Sukham‘.    A Guru gives it and only a Guru can.”

    Baba then turned to some others and then sent a boy out with these words:     “Go,  tell  Nandalal  Marwadi,  Baba urgently   wants   a   hand-loan   of  Rs.5/-   and   bring   the money.”     The  boy  went  and  found  the  Marwadi,   absent. Baba sent  more  messages  to  absent  men. The rich man was  getting impatient at Baba’s omission to give  him Atmajnan or  sight  of God, more  especially because  delays would  mean extra payment  to the   tongawalla/ cabman,  whom he had  engaged   for   the   return journey  also.

    He saw, of course, that  Baba wanted Rs.5/- and he could   stop  the repeated requests of Baba for Rs.5/-, by paying it out of the Rs.250/, he had in his pocket. But he was oppressed with the fear that if he advanced the loan, it might prove irrecoverable.

    Richman- “Will you help me to grasp Brahman?

    Baba- “You see what I  have been doing all this while, is to enable you to see God; Even as you are now seated. Have you understood nothing?

    I want five. One must  surrender  the five  to  get  at  Brahman.  One   must surrender i.e.  the five senses (indriya), the five Pranas, and manas, Buddhi,   Ahankar   (Mind, Intellect  and Ego)-(all of which involve Vairagya i.e., detachment). “

    The road to  Brahma  Jnana  is  hard  to  tread. All  cannot  tread  it. When it dawns, there will be light. One who feels unattached to things terrestrial and celestial is alone competent to have Brahmajnan. The man found, that Baba had read his strong Attachment to Rs.5/- which he considered more important than getting Brahmajnana Upadesa.

  • Deserve before you desire

    Baba’s sayings about deserve

    Para Number in the Book & About show qualities worthy

    132. A visitor: Baba, What is God like?

    Baba: (Not addressing the visitor but addressing a devotee X ) “Go to Bagchand Marwadi and tell him Baba wants Rs.100/- and bring the money”.  X (returning in a minute): “The Marwadi says he has no money and sends his namaskars.”

    Baba: Go to the next money lender and ask him for a loan of Rs.100/- for me.

    X (returning in a minute): He says he has not got the money.

    Baba: Fetch Nana Saheb Chandorkar (and when Nana came)

    Baba: “Nana, I want Rs.100/- “

    Then Nana wrote a chit to Bagchand Marwadi for a loan of Rs.100. 

    The money was at once sent by the Marwadi.

    Baba: All is like this in the world.

    Visitor later on to Das Ganu Maharaj (who was there ) : Why did not Baba answer my question? 

    D.G: He has.

    Visitor: How?

    D G: When others asked for money, it was not forthcoming. Nana Saheb asked for it and got it at once. Similarly the man who merely wants to know Brahman does not get it. It is he who is qualified to know it that gets it. Baba’s answer is, “Deserve, before you desire ( Brahman)”.

  • Receptivity

    Baba’s sayings about Receptivity of Devotees

    Para Number in the Book & About how are coming

    131. Baba was washing pots and placing them mouth downward.

    Kopergaon station master who had no faith in Baba asked: “What is all this ?”

    BABA- “Pot coming to me comes with mouth down wards, i.e., in an unreceptive fashion.”

  • MOKSHA -WHAT IS HEAVEN

    Baba’s sayings about Heaven

    Para Number in the Book ‘BCS’, About How to get Maksha (Heaven)

    123 B. “Atma Vidya, the science of the self, is the highest wisdom. If that is mastered, salvation (Mukti) is achieved; and Hari (Personal God) is one’s slave. The easy steps to get to that wisdom and to moksha (i.e., to real seeing or knowledge of God, Brahman) are:-

    HOW TO GET MOKSHA:

    Have sadhana chatushtaya i.e., nitya Anitya viveka, i.e., Inquiry into what is real and what is unreal. Vairagya i.e., dispassion, sama i.e., quiet of mind and other five qualities and mumukshutwa i.e., desire for mukti. Have Navavidha Bhakti i.e., ninefold devotion etc., Practice these. Surrender yourself to God (Atma Nivedan) Prapatti.

    Nine steps of devotion are

    • (1) Listening to sacred works or accounts of God,  Avatars and saints;
    • (2) reciting the name of  God, 
    • (3) remembrance and meditation;
    • (4) prostration to God’s feet;
    • (5) worship of objects representing him;
    • (6) paying respect to God/Saints;
    • (7) service;
    • (8) fellowship and
    • (9) self surrender.

    Daily take darsan of Sidhas, i.e., perfect saints. Live a moral life. Then you will be pure even at death. At the time of death, have no desire at all. Concentrate on God, i.e., your Ishta Devata (GOD), Mukti (salvation) is attained.“

    124. NG Chandorkar: Baba, again I am asking you for the third time, who God is, what he is like and where he is?

    Baba: “I have already told you. If you act upon what I have said, you would be equipped with Sadhana Chatushtya i.e., the four helps.

    NGC: What are they.

    Baba:

    1. Viveka
    2. Vairagya
    3. scama
    4. Mumukshuta
      • I- Viveka, the First

    Nitya-Anitya Vastuviveka i.e., discriminating between the real and unreal. Some people make others believe that they are such vivekis and become varkaries i.e., pilgrim to Pandharpur, without however, knowing who Hari really is, what he is and where he is. But this pilgrimage is not real devotion, but a mere device to get respect from others.

    Persons who merely read and memorise many works without making their hearts pure, pour out precepts at debates, cavil at others and are full of self adulation. These are not vivekis and they do not attain Brahma Jnana.

    • II –Vairagya, the Second

    The real vairagi cares not for the good things of this world or of the next.

    Baba’s Vairagya.

    1. When Damia Rasane offered Baba a share in the profits of his proposed business Baba said ‘I am not to be entangled in anything.’
    2. Baba’s advice to a Madrasi Swami. – “If you are so fond of your mother, why did you assume the garb of a sanyasi. Kashaya and mamata (attachment) cannot go together. Go and stay at your quarters. There, you have many thieves who will carry away everything. Bolt your doors and be on your guard. The inevitable must happen. Wealth, kith and kin are all transient, attended with fear. Utterrenunciation alone leads to bliss. Do Bhagavatha Sapthaha thrice with intended meditation. that will quench all vasanas. All illusions will end. (The Swadi did so. On 22nd day, he passed away like Parikshit)

    III. Scama etc, the third.

    Scama is preventing the mind from going into the objects of the senses.

    Dama is the withdrawal of the mind, when it does go in, by control of external activity.

    Titiksha is putting up with pain that results from prarabdha karma, without murmur.

    Uparati is looking upon wealth, women, children, friends etc., as unreal and thus escaping the meshes of Maya.

    Sraddha is faith (Viswasa of the mind)

    Samadhana is equanimity i.e., looking on pain and pleasure equally unexcited and with firmness of mind.

    IV. Mumukshuta, fourth help

    -Moksha, what it is and how to get it

    Mumukshuta is strong desire for Moksha (with dislike of joys and sorrows of phenomenal existence), accompanied by the idea that Aparoksha jnana i.e., realisation of Brahman alone is the solution.

    Moksha is not Heaven, Kailasa or vaikunta. It is subtle and not gross. It is the invisible origin of the universe-pure consciousness, pure being-Suddha chaitanya. Being or becoming that is moksha. That is immortality and that is the goal of human life. All other alms are worthless.”

    125. N G Chandorkar: “Pray, tell us about Suddha Chaitanya, what it is.”

    Baba: “That is the origin, the essence, the foundation and the permeator of the entire universe, sentient and insentient, as also the end of it. The source is Suddha Chaitanya. You cannot exactly describe ‘Chaitanya’, but every moment it exists in your existence. There is no place without it, but it has no form or name.

    In that it resembles air, which has no colour or form to be seen, and whose existence however is unquestionable, Suddha Chaitanya is called Brahman.

    The wise do upsana of it under the name ‘Brahman’ and then, are called Brahmavit. Vegetable, animal, human and all other lives are contained within it. It is the original cause of all appearance, perceptions and knowledge. It is the one root of the many. It pervades everything. It may be characterised as Sat-reality, Chit-consciousness, Ananda-bliss and Ekatva-unity. All of us are that. We are not distinct from it.”

    N G Chandorkar: “Baba, you say Brahman is bliss, i.e., without pain and that, it is unity, i.e., without multiplicity. Yet you say the same Brahman is all and everything in the world, wherein there is not merely multiplicity but also suffering. How can bliss appear as pain and suffering?

    How can the one appear as many, How can the real appear as the unreal, Again, it each of us consider ourselves as Chaitanya as Brahman there must be many Brahmans (and not one) because we are so many.

    Further, if all of us are the one and same Brahman, each man must feel the pain and pleasure felt by others; but he does not. Just as our bodies are different, our souls must be different and not one. Please explain.”

    Baba: “You are wrong. Just listen. Red, black, white, blue, yellow, etc., are different colours. Add them to water. Is not water still one and the same water?, despite the different colours. That, you will see by separating the colour from the water.

    The result will be that you get water in each case. Just like that, the Atman or Brahman is one. But the hearts it occupies, are different. It is one and the same Atman that runs through all the hearts. As far pain and pleasure, these are not the functions of Brahman or Atman, but only of the hearts. To make the heart, a heart, is the function of the Atman or Brahman.

    I will further explain the matter. Chaitanya appear through three gunas and is classified further as Paramarthika-Satya, Vyavaharika-Satya and Pratibhasika-Satya just as one body has three stage, childhood, manhood and old-age, so Satya has these three stage.

    A person in Paramartik stage (called a sage) sees truth as truth and acts according to sastras, i.e., without differentiation.

    One in the Vyavaharik stage (called the Good) tries to follow the sastras but goes on differenciating at every step selecting the good and rejecting the evil.

    One in the Pratibasik stage (called the ignorant) does not see the truth either entirely as it is or with the addition of differentiation merely, but sees it quite inverted i.e., in the way quite opposite to the Vyavaharik person’s view. He sees good as evil and evil as good. 

    But Atman or Brahman is common to all these three stages. 

    I will give one more illustration. There is (1) the King, (2) the King’s deputy and (3) the King’s messenger. You see the common point running through all the three i.e., Kingliness; yet the three are different. It is just like that, Brahman runs through all the three classes, which appear different. “

    N G C: “How can you divide Regality? It is indivisible.”

    Baba: “Right. Regality is one and indivisible; but in point of fact we note the division of Regality in the above three and their difference between them. Similarly Chaitanya (Brahman) is unlimited but each limited ego partakes of it, i.e., to the extent of its capacity and exhibits it, i.e., this chaitanya or kingship.

    Take another example, viz., space or Akasha. Aksaha though illimitable is in a small pot (then call Ghatakasha), in a big pot then called kumbhakasha and so on. All have Akasha in degrees. Just like that Brahman appears in different forms in this world which is the play of Maya. It is the union of Brahman with Maya that causes Bramanda, the universe.”

    126. N G C: Who is this Maya? Who created her? What is she likes? You Just now said that the root of the whole world is Chaitanya. Then where does Maya come in.

    Baba: “I will describe to you where and how she comes. Maya is the name given to the Shakti or Power of Chaitanya which makes chaitanya appear in different forms.

    Can you separate Chaitanya from its Shakti? You cannot – just as you cannot separate jaggery from its sweetness and the sun from its brilliance.

    The separation comes only at the end of maya. Maya ends when Chaitanya is released. Chaitanya is endless. Both chaitanya and Maya are beginningless. Maya and chaitanya are also named Prakriti and purusha, which are fully described in the Jnaneswari from which you must get your Atma Jnana. 

    Chaitanya is a cave and he, who enters into that cave never returns but becomes the cave. 

    Maya is Karya and has wonderful quality. I am such and such a person, you are such and such etc., – all this is the result of maya. All these of unreal differences. You see, it you are under maya, (undifferenced) reality does not appear. Maya has two aspects. (1) The Avarna covering up the consciousness of the soul of atman and (2) Vikshepa, producing illusory appearances over that covering. Here is an illustration. 

    A cooly dreamt that he became a king. Thereby he forgot his coolyship. That coolyship was covered up (avarna) by Maya, and kingship was produced by Maya over that cover. Similarly maya covers up Brahman and produces worldly appearances.

    In reality, the world does not exists. Only one Real (Sat) exists but these appearances are taken to be real. That causes the mischief (akalyan). So kick out Maya and regain Brahman. How? regard yourself as pure Chaitanya.

    Water when relieved of impurity is pure water. Similarly remove impurity of Maya from this world of appearances. Then that appearance becomes reality. This is the upasana of the Real sadvastu. Think of this always. This is my advice to all. This constant thought of the sadvastu or Atman is the Adhyatma. You should release this atman as yourself and become Mukta in this life.”