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Page 1: SAI SUDHA (DECEMBER 1943) - SaiLeelassaileelas.org/sai/numo/modules/listing_service/uploads/u8... · sai sudha (december 1943) editorial service, sacrifice and self-less-ness. vedanta

SAI SUDHA

(DECEMBER 1943)

Editorial SERVICE, SACRIFICE AND SELF-LESS-NESS.

VEDANTA AND THE MASSES

JANAMRITAM

IS SAI A BREAKER OR BUILDER

PERSONALITY OF SRI SAI BABA

EXPERIENCES

REVIEW

SERVICE, SACRIFICE AND SELF-LESS-NESS.

By service, sacrifice and self-less-ness, one will achieve God-realisation,

more easily than by rigidly practising all the ethics of the world, for a thousand

years. Rituals and ceremonies instituted by the priest ridden Religions lead .to

this but have made the process of attainment too rigid and dry and that accounts

for the lack of interest felt by the modern educated classes things in general.

Forms and ceremonies, instead of diminishing the Ego, strengthen it. The.

stronger the Ego, the:, ore aggressive it becomes, by consciousness of a-

separate Self and it sees not all the phenomena’s forms of .its own self. -The

least and easiest way of overcoming the. Ego and attainment of God-realisation

is to develop Love and render Self-less-Service to all Humanity in whatever

circumstances we may be placed. The more we live for others and the less we

live for ourselves, the more, our lower desires are eliminated and this in turn - will

react on the Self, suppressing it and transforming it proportionately and, lead us

to God-realisation;' Sri Krishna says in Bhagavata that he will show himself in the

heart of a spiritual teacher or preacher, Who serves and helps those who are

struggling .to; see the-Light.

Self less-ness is the characteristics of a man in whom the ego has. been killed

due, to assertive individualitys and in whom God easily manifests Himself Ego

has to be killed by generating individual consciousness-from its; association-'with

the 'material' and physical world. Good -. actions or self-less~deed - or sacrifices

help to carry forward, the Self to realise, and identify itself with the' Universe and

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bring the entire universe within its consciousness and help the Self to pass from

the stage of immersion in the pleasures sorrows of Life to the stage of

detachment from emotions "which caused those pleasures and sorrows and

knowledge of Self Begins when thse emotions end. By mere -mental effort one

can efface oneself without infringing one's knowledge of Self and then he cannot

bring- karma ;and hence Sri Krishna; said to Arjuna that actions should be done

without attachment.

Self-interest is at the root of all our difficulties—indiyidual and social and it

is not easy to .eliminate Self-interest. -But it can be eliminated with the aid of a

perfect saint who is one with the Universal Mind, and' is also present in the mind

of every human being and hence can give just the particular help needed to

awaken the highest;consciousness latent in every individual and has the power

to convey the truth at will. For Self-interest, springs from a false idea of the true

nature of the self and this, idea has to be eradicated and' the truth experienced

before the elemnation of Self-interest is possible. When a man sheds this last

make shift Self and steps on to stable Knowledge he Casts-off the Self from him

and gets always absorbed in the communion, with the all pervading Reality.

Complete surrender to the Diyine will of such a perfect one and unflinching

readiness to carry out the order faithfully achieve a result not possible even by

rigidly practicing all the virtues— Yajna, Dana and Tapas.

Good emotions as Bhakthi, affection or zeal help one to acquire God-

realisation and will, in turn give rise to good and help to others and sacrifice.

These acts make their imprint on the Inner, mind and generate Divine Sympathy

which is forward by the Sell in its onward march towards Self-realisation Without

haying done good acts and. sacrifices with no Self-interest or "'selfishness and

shown generosity, man can never acquire Divine Sympathy... Service,

however, in order ;to achieve the greatest result in the world must be completely

surrendered to the Divine Will and must have the human touch and a keen

sensed .humour.:;

Hence by concentrating on the 3, S's (Service, Sacrifices and Self less-

ness) and centering our interest on them other .mental .states as self-interest,

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selfishness, "I" and My'" ness yanishes before them and knowledge of Self

begins due to the reflex:; actions the-Inner .Mind which opens out and reveal that

the material and worldly., pleasures and pain are delusions,,-and ignorance and

are due to the individualistic Prakriti or Maya and pave, the way self or God-

Realisation- which is the purpose –and goal of life.

VEDANTA AND THE MASSES

Vedanta is the highest rung in the spiritual ladder of the Hindu Philosophy.

Some- -over-enthusiastic religious dealers, in their patience to get the masses

over-night to the zenith of Vedanta overlook and ignore the initial steps of Karma

and Bhaktir with the ievitable result that the ignorant Amasses neither reach the

top. catch a glimpse of the first stages. The masses do not understand the

subtleties and the ultimate import of the Advaita thought much less do they apply

it in the everyday routine of life It is a matter of common experience that only a

microscopic minority of : the religious-minded people is putting Vedanta1' into

practice but the majority yedanta does not go beyond a mere intellectual assent.

'It is not for nothing that Shastras have, laid down a certain course of Sadbana.

after which an aspirant- can be initiated into this sublime thought. Only yery few

are eligible for Vedanta because only a very few people are capable of that

'rigorous and sincere Sadhana. The. masses' require to be taught Bhakti arid

which are easily intelligible to them. It is said that Swami Rama Tirtha repented

afterwards for. preaching yedanta because Realised that all his gigantic efforts-

had brought forth no corresponding substantial result'."'' Swami Vivekananda

was severely criticised in his life for oyerstressing yedanta and ignoring Bhakti.

People want facts, hard' and .tangible facts,-practical principles which they can

easily grasp, easy clues to solve: the riddles of life, Intelligible and concrete ways

to feel; the nearness bf God, yedanta, to them a 'science meant for intellectual

jugglers and dry pundits, its teachings fall .upon their minds like rain on arid

sands. they would rather jave a grain of a practical hint than bushells of

theoretical knowledge., No doubt Vedanta contains the sublimest of truths, truths

that need to be comprehended and applied in the daily walk of life but that is; no

excuse why one should ignore the allied truths which are equally great if not

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greater. The Gita has elucidated in an ,' inimitable ''manner the .complementary

nature of these various paths and has shown that Karma, Bhakti; Gnana are not

competitive or alternative but the different ways to "the same goal. .So to reach

yedanta and especially the advaita philosophy irrespective. Of time place and

person-is carrying' water in a seive. You cannot teach Vedanta to anybody and -

eyerybody.- The whole affair will become a square peg jn a round hole.

In proportion to: the. greatness of a truth misapplications and Misinterpretations

are bound to 'crop up’ round it. Many thoughtless politicians have misused the

weapon of Satyagraha to enforce their selfish desires, many-unwary lovers have

brought about grim ' tragedies under the shelter of Platonic love, even many

crooked persons have exploited this Vedantic weapon for their personal ends.

Vedanta is a sharp razor which can be trusted only in the hands of a skilful and a

saintly warrior, not in the hands of a child or an ignorant man, " Tat Twam Asi,

Aham ; Brahmasmi " are the watchwords" of Vedanta and under their . pretext;

many sins are committed, sometimes consciously, and sometimes-

unconsciously. A man who has imperfectly the .real ; significance of these

Mahavakyas easily poses himself as God ; without considering others as such,

easily deceives himself about his intellectual and spiritual superiority; and

commits countless sins because he thinks and foolishly thinks, that he is not the

doer but only the witness in justification of wicked deeds.

Vedanta must be taught to a select few. Udia Baba teaches Bhakti and

Karma to the masses. He teaches Vedanta to a select few only and does not

allow the Bhaktas to attend his classes when he teaches Vedanta. Every

intelligent teacher gives his teachings according to the temperamental leanings

of the disciple. An unpromiscous preaching of Vedanta will land the teacher and

the taughtvin difficulties which may not be easily surmounted.

JANAMRITAM

BY SRI SWAMI SIVANANDA, RISHIKESH

The worldly enjoyments are unstable like a flash of lightning in a mass of

clouds. Life is like a drop of water upon a piece of heated iron, liable to disappear

at any moment. The frog that is hanging in a serpent's throat is yet desirous of

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eating the serpent's flesh with its teeth. Even so men of the world are desirous of

enjoying the unstable worldly objects, although they are being swallowed up by

the serpent of time.

Night and day man does work of various sorts with great difficulty for the

sake of the body. But the body is distinct from the Self or Atman. What enjoyment

can the Atman then have here?

The meeting of fathers, mothers, brothers, wives, relations and, friends, is

unstable in this world. It is like the meeting of people at a place for drinking

water or the meeting of two pieces of wood in a river.

Fortune is as fickle as the shadow.;. Youth is as unstable as waves of the

ocean. The pleasure derived from the company of woman is like a dream. Life

is short and uncertain and yet human brings have so much attachment/to these.

Mysterious is Maya. Marvellous is Moha

The course of worldly life is like a dream. It is always with 'diseases and

the like. -.It is like "a castle in -the air. It is the fool only who runs after it. Life is

waning at .each, rising and setting of the sun. Even' though you see others dying

and growing old, yet you never wake up from your own dream of 'the vanity of

worldly life. Each day is like- the other, each night is like the other and yet foolish

man runs, after worldly enjoyments and sees not the passing of time. Oh AlasJ

life is waning away every moment like water kept in an unbaked pot of clay.

Diseases are assailing the body on every side like enemies. Old age is troubling

you. Death is ever on the watch to swallow you. It is waiting its time to devour

you.

I am the body "acting under this notion one says, I am a scientist well

known throughout the world. I am a specialist in throat and ear diseases. I am

a reputed songster.'' Thus; hum an .beings believe the body which' is food for

worms or is liable to be 'changed into dust, to be their own .self . Tell me,

'friends, how can. the body which is composed of skin, bones, flesh, secretions,

urine, semen, blood and the like, which is ever -changing over, decaying, ; be the

Self ? " I am this body."— this erroneous notion is called Avidya or ignorance. " I

am not this body, but the ever blissful Atman or Self the immortal and all-

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pervading.'" This' is called knowledge. Avidya is the cause of the world.

Knowledge of self destroys ignorance. You should ever strive for the -

attainment of Brahma Gnana or knowledge of Self, if you wish to attain the

emancipation.

Desire, passion, hatred, jealousy, greed are the enemies of knowledge. Under

their influence man kills fathers, brothers, 'friends and others. All mental fever

has its root in passion. Passion is the destroyer of virtue. Therefore abandon

passion; and be at ease. This anger is your great, enemy. Contentment is the

'heavenly bower. Peace is Kalpa Vriksha which yields every 'desired object.

Desire is the great ocean. You .will ;have no enemy if you cultivate Kshama or

forgiveness.

The, reflection in the intellect of the Atma is' called the Jiva. Brahman or

the Eternal is verily the witness of the intellect, and the rest. In Brahman who is

the Self, - of all, all this world is superimposed through ignorance. He is an

object of cognition as he is all pervading and infinite and extremely subtle. He is

taintless and pure. He is the Self of all.

Just as in; diverse kinds of, wood there is only one great fire which assumes

various shapes because of differences in the form of wood, even so in the eye of

the, wise, differentiation is due to the five sheaths -and the like. Just as a piece of

pure crystal appears to be -coloured because of its contact with a coloured object

so "also .does Brahman appear to be differentiated on account of what it comes

into contact with.

Different from" the body, the senses, the life-breaths, and .the intellect,

self and immortal is the pure formless Atma or the self. So long as you do not

know the –Self to be distinct from the body, the senses and the life breaths, you

are troubled by worldly sorrows and are under the influence of death. Therefore

.meditate always in your heart upon thy Self "as distinct from the body.

.Knowing thyself to be different from tne intellect and the rest, do not grieve.

Exhausting all the Prarabadha Karma, the resultant of actions which has given

this incarnation, whether pleasurable or painful by doing what comes in –thy

way ,thou shalt not be tainted by such action. Even though out wardly thou sho

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west thyself to bean' actor, yet because of the purity of thy internal nature, thou

Salt not be affected by action, " May you all attain to the state of complete mental

detachment! May you all while performing the prescribed duties in the respective

station in life attain the state of perfection of final beatitude I May you all be

liberated from the bonds of 'Karma and consequent birth and death the wheel of

Samsara and attain freedom .like the fully ripe Amlaka fruit which falls off from

the tree of itself.

IS SAI A BREAKER OR BUILDER

When people are informed of Sai Baba's glorious- nature and deeds, his

wonderful help in matters of this world and beyondj some claim,--." "Why-do you

ask me to give up my old loyalty to my Ishta Devata Rama, and Krishna and my

guru with his guru mantra and sadhanas ? Some even go further and condemn

what they call creation of a new cult with a new God through 'violent methods of

propaganda and Proselytism so foreign to the satvic ideals of Hinduism." Let us

pause to analyse and examine each of these objections.

The first set of objectors are using leading or misleading question,' Haye

you left off beating, your mother ? Answer yes or no if you put to a witness who

has not admitted that'. he ever beaten his mother, usually quoted as an example

of this objectional question." The, short answer to this set of .questioners is that

neither Baba nor any true devotee of his ever asks people to give up their

loyalties to their gods, gurus, guru sampradayas etc. But inspite of this

declaration, these qbjectors often repeat their question though some are satisfied

when the following acts are narrated to them. Baba did not wish Hindus to give

up their religion to embrace Islam or Christianity. Once, a Hindu recently

converted to Islam was brought to Baba – who asked him then “Have- you given

up the father that begot you and taken another father.?

Baba first dissuaded Hindus who ran up to worship, him and directed them

to go back and worship the stone gods which their 'fathers worshipped' from

“auld long syne” :and allowed: them finally to worship him in addition to and not

substitution of their old gods, When a man approached Baba with the' fear

tuckincg at his heart that he was' doing Gurudroham to his former guru in

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approaching a new guru Baba sent him -away. ; When another approached him

with the same fear, Baba expressly told him that one's previous gurus, and

gurumantra and guru sampradaya etc; should not be given up, however little their

apparent merit and however great the merits of other gurus, might be; or seem.

To a third man who had already obtained gurumantram from his 'guru and yet

light heartedly applied to Baba to make himself the ' guru' Baba's answer was

that no guru was necessary and all that 'the man had to do was to dive within

himself and see himself. Advaitic line being evidently that man's hereditary or

"chosen marga Baba generally added the assurance that by intensifying- one's

faith to one's own guru be that guru even a mere-potsherd, one is sure to achieve

one's objects, including even moksha.

If one had no other preexisting loyalties and came to Baba to treat him as

one's Guru-God and his name as the sacred Guru, mantra, Baba allowed and

even encouraged it.; To such people Baba even touched ;his own. pictures and

presented or returned the same for worship, and assured people that he resided

in the picture-thus, worshipped, and even gave proof of such residence. .Baba

however never, gave any' Picture or other object to moslims or Christians that

had a strong aversion to the worship of objects. Baba never disturbed the faith of

people in their own scriptures.

In spite of these facts being- reiterated, still some objectors raise the

above objection. We may dive into their minds and discover the reason. It is not

enough to say that prejudices die hard. That may be the explanation for the

tenacity in adhering to this objection in some cases; But in- other cases, it is a

vague perception Of some basis remaining apparently unaffected, by the

narration of the-above facts Let us 'prove into that, basis -and examine, whether

It is a sound basis one ought to be dismantled.

Building or Creation is a complex process, and involves the replacing the

old forms by new ones. Though the old order changed giving place to the new, In

gods plan several people stick to their old forms and these are called

superstitions. But instead of applying opprobrious epithets to these, it is better to

allay their fears by demonstrating that apparent destruction by God of; the old is

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an indispensable part of His constructive work and that :really destruction is

construction in such cases. When in the march of evolution, the single cell

bursts into two, the death of .the old is the birth of the new. Even where highly

complex organisms with, sex characteristics differentiated, the older must wear

out and die before the younger are born and developed. The old dilapidated

temple however sacred must be pulled down before the new beautiful temple is

built on the same site. Similarly though ; Baba assures people of his respect

for old forms, old gods and gurus, what "happens often is that a new strong

vigorous, charming and. fruitful .faith in Sai Baba replaces, the old decadent

profession of faith in one's older gods and gurus. But do those enjoying the new

faith deplore the loss of the old or even declare that they have lost anything? In

fact, they have lost nothing really. What has been given up was not any living -

faith. People should not, give up their living and fruitful faith in Rama, Krishna

etc. and in their gurus. They never do give up such faith. But people fancy

sometimes that they have living faith when they have only the shadows or shells

of such faith, while the real substance or the life within (such shells) has left them

long ago- Such people ought to try and revivify their faith. Baba has given

great help to such persons. A Rama bhakta that worshipped Rama for 30 year

had not obtained Sakshatkara, or Brahmqnanda by that worsship When he

was .invited to Baba's mosque or " Dwaraka Mayee" : by a friend, he stood

outside, as he had no wish to bow to a Moslem.

—as that is what Baba looked like. But Baba drove off the bee from this

man's bonnet first by suddenly showing his own body as Rama's body, i.e. dark

blue holding the bow and attended upon by Hanuman, the Monkey-God, and

next by filling him for fifteen days with Atmananda i.e. glimpses of the

Brahmananda which is the ultimate end and aim of all such devotees. This

devotee was made to realise that his faith in 'God in the Rama form was not

destroyed but fulfilled by his approaching God in the Baba form.

A more recent instance occurring at Kumbakonam may be cited. A

staunch Vaishnavite Brahmin was worshipping God', as .Tirupati Venkatesa and

refused to pay any regard to any other form'.; He was ailing from very acute and

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painful Sciatica and Rheumatisim. -His son-in-law gave him Baba's Udhi and

asked ' him repeat" Sai Baba's name with faith. At first be resisted this attempt to

subvert his faith in Venkatesa, as he termed it. But necessity is the mother of

faith. One night, when the pain in his' body could not. be endured any .further, he

suddenly took ;Baba!s Udhi and applied it to his legs thrice,, palling on Sai Baba

to remove his pain. .The effect was instantaneous. The pain was off. Sleep that

he could never obtain, instantly supervened. I He woke up in the morning freed

from Sciatica and was able to walk.

He first thought that Venkatesa had led him into faith in Baba. He finally

discovered that Baba was Venkatesa, Babas Guru being Venkatesa or one that

had merged his Self in Venkatesha. In fact there is only one God. However

necessary it may be to start ones faith in God by localizing God and attraching a

particular form and name to Him, earnest faith ultimately carries one to the stage

where the form is burst through and name is pushed aside as mere preliminary

steps. When one reaches the ultimate Divine Bliss there is no form or name

there. At that stage, (as the Upanishad describes it) the Chandala is no

Chandala, the Brahmans is no Brahmana, the thief is no thief et., distinctions and

differences are not found – and Sai, Rama Venkatesa, Osiris, Siva, and Allah are

all submerged in the same ocean of Bliss.

Even long before this stage is reached many are enable to see tha tSai

Baba is the new form brought to us to fulfil the old. It is be repeated prayers to

Rama etc, that one gets faith in a Sai Baba, whereby temporal and spiritual

blessings are now so easily, quickly and surely obtained by large numbers. God

is fulfilling himself in many ways lest some good customs (once good) should

corrupt the world.

Let us, realise that the old is:being -steadily substituted by the new,-in

every sphere we must ring out the old and ring in the new ; what is it after all that

is ;being;-given up or taken away ?;' Mere dead forms, mere sheaths, are; lost.

Surely we are better off, if remnants of dead matter are removed so as not ;to

obstruct fresh growth or expansion. Life is not lost. Life - is revived..; Let

everyone therefore try to revivify his faith with the help of his old images, his Ishta

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Devatas, His gurus, his guru mantras etc. But if. sufficient earnestness and

power have not come to him 'to do this; work efficiently, his previous good Karma

in revering and worshiping these may suddenly bear fruit in a remarkable way.

Pains, 'sorrows, disappointments may break his heart and seem to prove the

worthlessness of the old faith. .-Sudden necessity may pull him to the use of the

Sai name and Sai's mantra and white with faith he may be -the joyous recipient

.of Sai's favours. But ;the best; • of Sai's favours is yet to follow.. Sai enables

men ultimately to see; that the fruit of former faith is the present faith and that;

Sai; "is no other than. The Old Ishta Devata ;and ;old ' guru. Such experience

has come to several.- Reader, if' it has not come to you yet, you may also get it

one day.

PERSONALITY OF SRI SAI BABA

By P.N.Janakiraman, B.A. Bombay

People very often forget the true nature of the realized human beings and

are carried away by external forms of appearances their environments etc.1

rather than go deep into the real personality of the realized being concerned]

"Just for instance; in our short study, we take Sri Sai Baba. At the outset people

generally ask why Sri Sai Baba should be idolised, worshipped and offered,

prayers etc., as if he himself is a GOD.

Students of Philosophy will know the great significance that underly the

Upanishad sentence—v' THAT THOU ART "—which explains the complete

identity of the individual SELF and the Universal SELF. Every being in the

Universe-is inherently Divine; which aspect is very latent and the very purpose of

evolution consists in the unfoldment of the inherent divinity through the

medium, of matter. This inherent Divinity of each Being is completely forgotten

due to the powerful influence of Divine Illusion (called by various name as maya

etc)

Every now and then, the Divine sends forth persons with vast powers

knowledge and bliss of the Supreme to deal with Individual Jivas and help them

out of their involution to evolve into the Supreme Being. As one Master of

Wisdom observes that "the Guru-God is not confined to the small human body

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but extends far beyond—covering the entire universe OB .one side and on the

'other, very subtle and therefore enters as "Sarva Antaryami" into all hearts. We

may add-that the work of Sad-Gurus consists in giving all possible help to the

Aspirants from within and without, in their attainment of

Sri Sai BabA is one such Sad-Guru who, descended to the World with all

powers, knowledge and bliss of the. Supreme to help the masses, to create

feeling of intense devotion in their hearts, in order to drag them on in the Spiritual

path. Sri Baba used to cater to their material needs also, with only idea that the

people should understand the very purpose of Life's existence and take their ,

efforts, of course, with the help of the Guru to attain SELF REALIZATION.

The Self realization is attained by the complete eradication of all Vasanas,

the ego mentality, the conquest of the cravings of the senses, verily seeing in all

beings the LORD, transcending the pairs of opposites, living for, even in a

tranquil mood, being ever absorbed in the contemplation of the SELF, complete

disregard for the external forces that generally drag the attention 'even the moat

enlightened ones and at the same time working for the betterment of mankind as

a whole without associating himself either in action or in the result of action, but,

dedicating all to the LORD with the idea that he is not the doer but only' the

instrument in HIS hands to work out HIS will, There consists the Glory of Self-

realization and one who attains that state, become indeed a fit instrument to work

put the Divine Will in all its Glory and .delight Such a one js Sri Sai Baba.

For the realized ones, all powers and knowledge reveal as. it were as matter of

course., By their control over the forces that sway in Microcosm (i.e., in the body)

they verily can control the forces that sway in' the Macrocosi (i.e ,in the universe).

'Such realized ones can assume any form, God or other wise' and; can render

any help when called for even disregarding the Laws Nature. As they have

become one with the Absolute, they really,, as already observed, enter into the

hearts of .all Beings as SARVA'-ANTARYAMI. Such a one is Sai Baba

When such realized ones leave the human body; when the taking the

human form is over, they again merge, in: the Absolute.

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Sai Baba preached the Gospel of LOVE & TRUTH and his life was

mainly, dedicated for the removal of ignorance in the minds of men and help,

them attain them all in the living of Universal Brotherhood without having any

hatred because of caste colour, creed or nationality.

In conclusion, we may observe that there is no distinction at all between

the realized being and the God, as both become One. And as such there is no .

harm or discredit in the worship of realized ones such as Sri Sai Baba, as God.

As Bhagwan Krishna observes in Gita, that He, in whatever form or in

whatever name is. worshipped, it is HE that is really being worshipped and that it

is HE that confers the necessary boons to the devotees concerned, coming to,

them if necessary, in the form of their own choice. It is needless to say that

norm and name, do not matter at all, but, what matters is the sincere devotion to

the cause taken and the complete faith and self-surrender to the WILL-

SUPREME, dedicating everything to Him and to HIM only.

EXPERIENCES

BY SBI S. SUBBA KAO, Pleader, Gooty

1. Baba was in the habit of collecting Dakshina (money) from Bhakthas came

to him and was distributing the - same to the deserving poor and the needy. He

has said that this is a way of destroying one's bad karma. A young swamijee (a

Bhaktha of Dattatreya) came to Gooty in- the' beginning of this month casually

on his way to his disciples' villages for collection: of money for performing Datta

Saptaham at his village Sridharaghatta near Bellary, I met him and invited him

to take milk and fruits in my house. -He .was- very much Pleased with Baba's

Thursday worship in my .house. I also expressed my view that Baba and Datta

are one and the same. The next night, Baba appeared in my dream and placed

Rs. 20 in my hands with a direction, for payment to Swamijee, in the presence

of another bhaktha who on enquiry told me that he had already paid Rs.",20 to

this Swamijee. Accordingly, I invited the young Swamijee on the following

Thursday at Pooja time and paid Rs. 20-after Explaining my dream and my

experience. In my present circumstance, I would not have paid the above-said

amount, but for Baba's timely intervention. Thus Baba, though he has left his

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earthly body, still continues his work as he was doing during his physical

existence. Dear Bhakthas, if only one surrenders completely to Him (Baba), He

takes care of him in more ways than one just as he was taking care while in the

physical body. I can give several personal proofs in support of this.

2. I went to Madras for an appeal work in the Madras High Court at my

client's expense. I had not sufficient money to do all that I wanted then. 'I prayed

to Baba Baba appeared in my dream and advised ;me to perform'

Satyanarayana Vratam on my return to Gooty. I acted up to the direction of

Baba and got sufficient money for my alloted work.

My .daughter had some family difficulties to contend with Baba appeared

in her ;dream and suggested the worship of Dattatreya. She immediately took,

the; hint and did it.. Her family anxieties were at an end. Thus Baba has proved

through his Bhaktbas that Baba is also Datta and Satyanarayana.

3. As I have almost retired from my profession, whenever I find time, I make

Namajapam of Baba. If; on any day I fail to make namajapam in whole or part,

there is the hand of Baba to' remlnd me to do the self alloted work of making

namajapam. On 1.4-11-43; I did not do namajapam at 'night as usual.' I heard a

voice in .my dream 'Patri vvhich.is the name ;of the village in Baba was born.

That hint; signified that I should make namajapam Baba takes meticulous care of

our acts and sees to the fulfilment thereof,

P. Raghavachari, Inspector of Police, writes:—•>

It was:Gokulashtami Day Myself, my father and mother were left'

Manapparai.' Never was my wife (who is more attached to Sri Sai Baba than

myself ) was away from me on such important days. This time she was force to

stay with her daughter (under-treatment).at Salem.

The worship was, done at Manapparai. as usual on the night, Just at about the

same hour, at Salem my wife and son suddenly noticed a. scorpion on the photo

of Sri Sai Baba. which was hanging on the wall near which my daughter was.

lying. It drew the attention, of not one or two but many of those that resided in the

neighbourhood. It stayed there for about an hour. or so.- neve.r moved inspite of

so much noise etc., created by the spectators. After an hour my wife performed a

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camphor arathi upon which the scorpion suddenly disappeared. Sri; Sai Baba

manifested himself like that. My wife has had similar experiences of Sri Sai Baba

before and she has personally narratted a few of thpse experiences to the

Swamigal in person. My daughter and wife arrived at Manapparai just a few days

ago., I got a telegram .from. Kalli (near Hosur) that my mother-in-law was

seriously ill there. Her son is R; I. there. I, uttered the name of Sri Sai Baba and

sent my wife, and son at once to Kalli. I now hear that she is getting better and

there no need to be anxious about her health.-

REVIEW

We have received the annual repprt of the Sai Baba Bhaktha Samaj

Calcutta; the first of the kind, for the period ending with 30th September 1943

read and adopted on the occasion of the 3rd year Maha Samadhi Celebrations

on 8th' October 1943. We are glad to note and appreciate the many, side,

activities and an, excellent record of services of the Samaj, viz., popularizing Sri

Sai Githarchana, Bhajana, publication of Sai literature in Bengali as well as a

Bengali Supplement to Sai Sudha, feeding of a large number of hungry ,and daily

Saha,sranamarchana in the evenings by devotees by turn. 'Toward the close of

tne yearwe note, another centre of the Pooja was opened at 120/B Rash'Behari

Avenue, where the poor are being fed every. Sunday.. The holy Udhi and holy

water were used to cure the sick and many malignant types of Various

illness with great success. Special lectures on .various spiritual subjects as

Yoga, Spiritualism, Truth, Surrender to God, Lord Gauranga as well as

lantern lecture on Sai Baba were given by eminent Pandit Scholars, Goswamis

and Yogi Maharajas. We are glad to see that the Samaj functioning: as a

dyanamic Spiritual organisation and a powerful medium for the dissemination of

Sai Bhakthi in Calcutta and suburbs and we join, their appeal they Have made to

all to contribute their mite towards the building fund they have opened and

obtain the grace of Sri Sai Baba and gratitude posterity.: