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

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

(a) Images

155. 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.)

156. God exercises all power for the benefit of devotees.
157. Megha, take this linga for worship.
158. 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

159. Nachne, keep this (Paduka) and do puja.
160. 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.
161. 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

162. 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.

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

(d) Tomb Worship

164. 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

166. 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

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

168. “Nachne, go to Deopur, and worship the stones your forefathers worshipped.”
169. “Shama, go to Sapta Sringi and present your silver nipples to the Vani Devi.”
170. Khusa Bhav, go and see a person with three faces. (i.e. Datta)
171. 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.

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. 16^_1/2.“

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

136. 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.”

137. 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.

138. 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.

139. 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.

Baba’s sayings about Beneficiary

Para Number in the Book & About how many are benefitted

134. 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.“

Baba’s sayings about what to surrender

Para Number in the Book & About things to be surrendered

133. 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.

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)”.

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.”

Baba’s sayings about Heaven

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

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 22^nd 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.”

Baba’s sayings about God

Para Number in the Book ‘BCS”, About God

122. N G Chandorkar to Baba

• Who is God?
• What is He like?
• Where is He?
• How are we see Him?

Baba: I will tell you later on.

Baba: (later)

“Baddhas, (the very worldly) do not know or observe the difference between right and wrong or what God is. They have no moral tendencies.

Ever immersed in the world, (and impure in heart), having no faith in Scriptures or saints, they do not get to God-but go to Hell.

The Mumukshus, disgusted with the baddha state, begin vichara and viveka and thirst for the sight of God. They are devoted to God and observe the Moral Law.

They become sadhakas, by adopting sadhanas e.g., repetition of God’s name (Japa) and (Dhyana) meditation on God, in solitude, withdrawing their minds from objects of senses. They love to move with Saints.

These, when perfect are called Siddhas. At that stage, God becomes the same as man. Praise, the same as blame etc., They have no desires. They are past the notion that the body is their home or their self. They feel their self to be identical with God. “I am Brahman” is their feeling.

To know God, see how God is viewed by each of these, at each stage. Then ultimately, God is seen as manifested in all forms – moveable and immovable. God is everywhere. There is no place from which he is absent. But, behold the power of Maya that does not allow Eswara to be seen and recognised (in all). I, you and All the world are Amsa i.e., parts of the Lord.

Therefore let none hate others, Forget not that God is in every place. Thereby Love (Non-hatred) is there, of itself. When that springs up, everything is achieved.

HOW ARE WE TO SEE GOD?

123. The mind is turbulent. Efforts must be made to make it steady. Just as a fly flies and sits on all objects, but turns back when it approaches fire, so the mind longs after sense objects, rejoice in them and merges in them. When it sees i.e., approaches or try to see Brahman, it turns its face away. When thus the unruly mind does not merge in God (Brahman), samsara, i.e., rebirth is inevitable. Till the mind is conquered, one is reborn. But among births, human birth is most precious. 

There fore do Moortipooja – i.e., worship God in Form, in his Images, to make the mind steady and concentrated. Even the image is got (Paramaswara). Do not reject images. When an image is worshipped with deep devotion, the mind attains concentration, without which there is no steadiness of mind.

Next practice Manana and Dhyana i.e., recollection and meditation; and study spiritual works, practice what is mentioned in them. 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.”

Baba’s sayings about self enquiry

Para Number in the Book ‘BCS”, About Gaze inside

119. (Q)- “Baba, who are you? Whence?”

A.: (Baba. in the mood of Absolute). I have no residence. I am the attributeless, Absolute-Nirguna,

(Again, in the mood of Duality). “By the action of Karma I got embroiled and came to a body. My name is “The embodied-Dehi”. The world is my abode. Brahman is my father, and Maya my mother. By their interlocking I got this body. The world is mutable, evanescent.”

B. (To Appa K) “Allah or The Nirguna (Parabrahma) became saguna Parabrahma (known as) Mohiniraja at Nivas. Go and bow before him. God manifests all his powers for the benefit of his devotees”, (cf.145)

Who am I? Who are We?

120. A. Baba often said, “Who are we? Night and day think on this.” About 1915 R.A Tarkhad, Managing Director of a mill, got into a compartment at Manmad in the dark and was fighting for a seat with a police constable, who was there. When R.A.T. arrived at Shirdi.

Baba– “With whom were you persisting in contest this morning?, Bhav (brother), we should not engage in contest with such people! “Who are We?” This we must enquire into.

R.A.T saw first, Baba’s reference to the social inequality of the disputing parties, and later on, the Vedantic meaning of the words, i.e., the unity of those parties in Brahman.

B. Baba to Bala Bhav ( i.e., Sitaram Dev) – “We have only to see (i.e., know) our self.”

121. In October 1917 ? Baba spoke to a Bombay Lady.

Baba : Mother, what do you want? Ask for it.

Lady: Let me be free from the whirl of births and deaths.

Baba (laughing): Is this all you want? What! have you come to die?

Lady (shocked): Baba, I do not at all understand you

Baba: Think who you are.

Lady: I do not understand.

Baba (pointing to her husband): He will tell you.

Then the lady went with her husband to her lodgings and asked him what Baba meant.

Husband: “Baba’s words are mysterious. I cannot be sure I have made out his meaning. Probably he means something like this. The Jiva goes on reincarnating any number of times till it gets Sakshatkar i.e., sees or realises God. Baba is God. But people seeing him do not get full faith and do not see him i.e., feel him to be God; and hence they do not get Mukti.

One must learn from the sastras, that essentially Jiva and Siva are one. You think yourself to be a Jiva is it not?”

Lady: Yes.

Husband: Baba and the Sastras want you to regard youself as Siva or God.

Lady: No. No. I am a petty sinner-a Jiva and not the great God Siva.

Husband: “No doubt that is your feeling. But Baba means that by constantly regarding yourself as God, your deeply ingrained belief that you are only a finite Jiva will be removed. This process continued, may be through numerous births and strengthened and helped by contact with saints will give you the firm belief that you are Brahman. That must be Baba’s meaning.

(The pair agian returned to Dwaraka Mai)

Baba- “Mother, I have listened (from here) to all that your husband told you. Keep that in mind.”

108. To know me, constantly think ‘Who am I?, by Sravana and Manana. Who are we?  What are we? Where am I? Where are you? Where is all the world?

Think, think on all your husband said (viz., that, in reality, you are not different from God).

109. We must see our Self.