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గురువన్న ఎవ్వరో ఎరుక పరచే సాయి గుప్త సత్యమునే గురుతు జేసే సాయి
గురువన్న ఎవ్వరో ఎరుక పరచే సాయి
చీమలో బ్రహ్మలో జీవ రాసులలో దేవుడే కలదని తెలియ జేసే సాయి
గురువన్న ఎవ్వరో ఎరుక పరచే సాయి
శ్రధ భక్తీ సహన శక్తి అర్చన అర్పణ ఆత్మాను రక్తి సాధించ గలిగితే సద్గురువు దొరకునని
పరమార్ధ మన్డగా పదమతడు చూపునని పరమార్ధ మన్డగా పదమతడు చూపునని
మంత్రోపదేషములు మార్గములుకావని నియమ నిష్టలను నిలిపితే చాలని
విశ్వసముంచితే విభుడుకరునించునని ధ్యాన సాధనచే గ్యన మోసగే నని
గురువన్న ఎవ్వరో ఎరుక పరచే సాయి గుప్త సత్యమునే గురుతు జేసే సాయి
ప్రతిఫలము కోరక పాలించుచుండునని ఆఅత్మార్పనమ్ఒకటే ఆసించు చుండునని
అజ్ఞాన తిమిరాలు అన్నగిన్చుచున్డునని అతని సేవించితే బ్రతుకే ధన్యమని
పరుల దూషించుట పాప కర్మమని తన తప్పు లేరుగుట ధర్మ సూక్ష్మ మని
అరుదయిన పున్యమున నర జన్మ దొరకునని సాయి నాధుని కొలువ సార్ధక కత కలుగునని
గురువన్న ఎవ్వరో ఎరుక పరచే సాయి గుప్త సత్యమునే గురుతు జేసే సాయి
గురువన్న ఎవ్వరో ఎరుక పరచే సాయి చీమలో బ్రహ్మలో జీవ రాసులలో
దేవుడే కలదని తెలియ జేసే సాయి గురువన్న ఎవ్వరో ఎరుక పరచే సాయి
Guruvanna Evvaro Eruka Parache Sai
Gupta Satyamune Gurutu Jese Sai
Cheemalo Brahmalo Jeeva Raasulalo
Devude Kaladani Teliyajese Sai
Shradha Bhakti Sahana Shakti
Archana Arpana Atmanurakti
Sadhincha Galigite Sadguruvu Dorakunani
Paramardha Mandaga Padhamatadu Choopunani
Mantropadeshamulu Maargamulu kaavani
Niyama Nishtalanu Nilipite Chaalani
Vishwasamunchite Vibhudu Karuninchunani
Dhyana Sadhanache Gyanamosagenani
Guruvanna Evvaro Eruka Parache Sai
Gupta Satyamune Gurutu Jese Sai
Pratiphalamu Koraka Paalinchuchundunani
Aatmaarpanammokate Aasinchuchundunani
Agnana Timiraalu Anaginchuchundunani
Atani Sevinchite Brathuke Dhanyamani
Parula dooshinchuta Paapakarmamani
Tana Tappu leruguta Dharma Sookshmamani
Arudayina Punyamuna Nara Janma dorakunani
Sai Nathuni Koluva Saardhakata kalugunani
Guruvanna Evvaro Eruka Parache Sai
Gupta Satyamune Gurutu Jese Sai
Cheemalo Brahmalo Jeeva Raasulalo
Devude Kaladani Teliyajese Sai
A truly classical rendering by Bombay Jayashree on relevance of Guru and Guru Bhakti about Faith in Guru, Relevance of Guru, Who is Guru, What were the critical preachings of Sai.
Relevant extracts from Chapters II,VI,IX,X, XXIII & XXXII
About the Necessity of a Guru
Hemadpant has left no note, no memo about what Baba said regarding this subject, but Kakasaheb Dixit has published his notes regarding this matter. Next day after Hemadpant’s meeting with Sai Baba, Kakasaheb went to Baba and asked whether he should leave Shirdi. Baba Said, "Yes". Then someone asked - "Baba, where to go?" Baba said, "High up." Then the man said, "How is the way?" Baba said, "There are many ways leading there; there is one way also from here (Shirdi). The way is difficult. There are tigers and wolves in the jungles on the way." I (Kakasaheb) asked - "But Baba, what if we take a guide with us?" Baba answered, - "Then there is no difficulty. The guide will take you straight to your destination, avoiding wolves, tigers and ditches etc. on the way. If there be no guide, there is the danger of your being lost in the jungles or falling into ditches." Mr. Dabholkar was present on this occasion and he thought that this was the answer Baba gave to the question whether Guru was a necessity (Vide Sai Leela Vol. I, No.5, Page 47); and he thereupon took the hint that no discussion of the problem, whether man is free or bound, is of any use in spiritual matters, but that on the contrary real Paramartha is possible only as the result of the teachings of the Guru, as is illustrated in this chapter of the original work in the instances of great Avatars like Rama and Krishna, who had to submit themselves to their Gurus, Vasishtha and Sandipani respectively, for getting self- realization and that the only virtues necessary for such progress are faith and patience. (Vide Sai Satcharita, Ch. II, 191-92).
Sai Baba as Sadguru
There are Gurus and Gurus. There are many so-called Gurus, who go about from house to house with cymbals and veena in their hands, and make a show of their spirtituality. They blow mantras into the ears of their disciples and extract money from them. They profess to teach piety and religion to their disciples, but are themselves impious and irreligious. Sai Baba never thought of making the least show of His worth (piety). Body-consciousness, He had none, but He had great love for the disciples. There are two kinds of Gurus (1) 'Niyat' (appointed or fixed) and (2) 'Aniyat' unappointed or general). The latter by their advice develop the good qualities in us, purify our hearts and set us on the path of salvation; but contact with the former, dispels our quality (sense of difference); and estalishes us in Unity by making us realize "Thou art that". There are various Gurus imparting to us various kinds of wordly knowledge, but he, who fixes us in our Nature (Self) and carries us beyond the ocean of worldly existence, is the Sadguru. Sai Baba was such a Sadguru. His greatness is undescribable. If anybody went to take His darshana, he, without being asked, would give every detail of his past, present and future life. He saw Divinity in all beings. Friends and foes were alike to Him. Disinterested and equal-balanced, He obliged the evil-doers. He was the same in prosperity and adversity. No doubt, ever touched Him. Though He possessed the human body, He was not in the least attached to His body or house. Though He looked embodied, He was really disembodied, i.e., free in this every life.
Blessed are the people of Shirdi, who worshipped Sai as their God. While eating, drinking, working in their backyards and fields and doing various household works, they always remembered Sai and sang His glory. They knew no other God except Sai. What to speak of the love, the sweetness of the love, of the women of Shirdi! They were quite ignorant, but their pure love inspired them to compose poems or songs in their simple rural language. Letters or learning they had none, still one can discern real poetry in their simple songs. It is not intelligence, but love, that inspires real poetry as such. Real poetry is the manifestation of true love; and this can be seen and appreciated by intelligent listeners. Collection of these folk songs is desirable and Baba willing, some fortunate devotee may undertake the task of collecting and publishing these folk-songs, either in the Sai Leela magazine or separately in a book-form.
Efficacy of the Touch of Guru’s Hand
Where Real or Sad-Guru is the helmsman, he is sure to carry us safely and easily beyond the worldly ocean. The word Sadguru brings to mind Sai Baba. He appears to me, as if standing before me, and applying Udi (scared ashes) to my fore-head and placing his hand of blessing on my head. Then joy fills my heart and love overflows through my eyes. Wonderful is the power of the touch of Guru’s hand. The subtle-body (consisting of thoughts and desires), which cannot be burnt by the world dissolving fire, is destroyed by the mere touch of the Guru’s hand, and the sins of many past births are cleaned and washed away. Even the speech of those, whose heads feel annoyed when they hear religious and Godly talks, attains calmness. The seeing of Sai Baba’s handsome form, chokes our throat with joy, makes the eyes overflowing with tears, and overwhelms the heart with emotions. It awakens in us ‘I am He (Brahman)’ consciousness, manifests the joy of self-realization, and dissolving the distinction of I and Thou, then and there, makes us one with the Supreme (One Reality). When I begin to read scriptures, at every step I am reminded of my Sadguru, and Sai Baba, assumes the form of Rama or Krishna and makes me listen to his Life. For instance when I sit to listen to Bhagwat, Sai becomes Krishna from top to toe, and I think he sings the Bhagwat or Uddhava Gita (song of teachings by Lord Shri Krishna to His disciple, Uddhava) for the welfare of the devotees. When I begin to chitchat, I am at once put in mind of Sai’s stories for enabling me to give suitable illustrations. When I myself start to write anything, I cannot compose a few words or sentences, but when He of his own accord makes me write, I go on writing and writing and there is no end to it. When the disciple’s egoism props up, He presses it down with His hand, and giving him His own power, makes him gain His object, and thus satisfies and blesses him. If any one prostrates before Sai and surrenders heart and soul to Him, then unsolicited, all the chief objects of life viz. Dharma (righteousness), Artha (wealth), Kama (Desire) and Moksha (Deliverance), are easily and unsolicitedly attained. Four paths, viz., of Karma, Jnana, Yoga and Bhakti lead us separately to God. Of these, the path of Bhakti is thorny and full of pits and ditches, and thus difficult to traverse, but if you, relying on your Sadguru, avoid the pits and thorns and walk straight, it will take you to the destination (God). So says definitely, Sai Baba.
After philosophising about the Self-Existent Brahman, His Power (Maya) to create this world and the world created, and stating that all these three are ultimately one and the same, the author quotes Sai Baba’s words guaranteeing the welfare of the Bhaktas:-
"There will never be any dearth or scarcity, regarding food and clothes, in any devotees’ homes. It is my special characteristic, that I always look to, and provide, for the welfare of those devotees, who worship Me whole-heartedly with their minds ever fixed on Me. Lord Krishna has also said the same in the Gita. Therefore, strive not much for food and clothes. If you want anything, beg of the Lord, leave worldly honours, try to get Lord’s grace and blessings, and be honored in His Court. Do not be deluded by worldly honor. The form of the Deity should be firmly fixed in the mind. Let all the senses and mind be ever devoted to the worship of the Lord, let there be no attraction for any other thing; fix the mind in remembering Me always, so that it will not wander elsewhere, towards body, wealth and home. Then it will be calm, peaceful and care-free. This is the sign of the mind, being well engaged in good company. If the mind is vagrant, it cannot be called well-merged."
After quoting these words, the author goes on to relate the story of Rama Navami festival in Shirdi. As Rama-Navami is the greatest festival celebrated at Shirdi, another fuller account, as published in Sai Leela Magazine of 1925, page 197, is also referred to and a summary of the festival, as related in both these accounts is attempted here.
In Quest of Guru and God - Fasting Disapproved
In this Chapter Hemadpant describes two things:- (1) How Baba met His Guru in the woods, and through him God; and (2) How Baba made one Mrs. Ghokhale, who had made up her mind to fast for three days, eat Puran-Polis.
In the beginning, Hemadpant describes the samsara (visible world) by the allegory of Ashvattha (Banyan) tree which has, in the phraseology of the Geeta, roots above and branches below. Its branches are spread downwards and upwards and are nourished by the gunas (qualities), and its sprouts are the objects of the senses. Its roots, leading to actions, are extended downwards to this world of men. Its form cannot be known in this world, nor its end, its beginning nor its support. Cutting this Ashvattha tree of strong roots with the sharp weapon of non-attachment, one should seek the path beyond, treading which there is no return.
For traversing this path, the help of a good guide (Guru) is absolutely necessary. However learned a man may be, or however deep his study of Vedas and Vedangas (sacred literature) may be, he cannot go to his destination safely. If the guide be there to help him and show him the right way, he would avoid the pitfalls and the wild beasts on the journey, and everything will be smooth-sailing.
Baba's experience in this matter, the story which He gave out Himself, is really wonderful, which, when attended to, will give you faith, devotion and salvation.
The Quest
Once four of us were studying religious scriptures and other books and, being thus enlightened, we began to discuss the nature of the Brahman. One of us said that we should raise the self by the Self and not depend on others. To this the second replied that he who controls his mind is blessed; we should be free from thoughts and ideas and there is nothing in the world without us. The third said that the world (phenomenon) is always changing, the formless is eternal; so we should discriminate between the Unreal and the Real. And the fourth (Baba Himself) urged that bookish knowledge is worthless and added, "Let us do our prescribed duty and surrender our body, mind and five pranas (life) to the Guru's feet. Guru is God, all pervading. To get this conviction, strong unbounded faith is necessary."
Discussing in this wise, we four learned men began to ramble through the woods in the quest of God. The three wanted to make the quest with their free and unaided intellect. On the way a Vanjari (a man who trades in certain things, such as grain etc. by carrying them on bullock) met us and asked us, "It is hot now, where and how far are you going?". "To search the woods", we replied. He enquired, "On what quest are you bound?" We gave him an ambiguous and evasive reply. Seeing us rambling aimlessly, he was moved and said, "Without knowing the woods fully, you should not wander at random. If you want to walk through forests and jungles, you should take a guide with you. Why do you exert youselves unnecessarily at this sultry noon-time? You may not give out to me your secret quest; still you can sit down, eat bread, drink water, take rest and then go. Be always patient at heart." Though he spoke so tenderly, we discarded his request and marched on. We thought that we were self-contained men and needed nobody's help. The woods were vast and trackless, the trees therein grew so close and tall, that the sun's rays could not penetrate through them; so we lost our way and wandered here and there for a long time. Ultimately through sheer good luck, we came back to the place from were we started. The Vanjari met us again and said, "Relying on your own cleverness you missed your way; a guide is always necessary to show us the right way in small or great matters; and no quest can be successfully carried out on an empty stomach. Unless God wills it, no one meets us on the way. Do not discard offers of food; served dish should not be thrust away. Offers of bread and food should be regarded as auspicious signs of success." Saying this he again offered us food and asked us to be calm and patient. Again we did not like this good hospitality and discarded his offer and went away. Without doing any quest and without taking any food, the three began to move out. So obstinate were they. I was hungry and thirsty and I was moved with the Vanjari's extraordinary love; we thought ourselves very learned but were quite strangers to pity and kindness. The Vanjari was a quite illiterate and unqualified fellow and belonged to a low caste. Still he had love in his heart and asked us to eat the bread. In this way he who loves others disinterestedly is really enlightened and I thought acceptance of his hospitality was the best beginning of getting knowledge. So very respectfully I accepted the loaf of bread offered, ate it and drank water.
Then to! The Guru at once came and stood before us, "What was the dispute about?" He asked and I told him everything that had happened. Then he said, "Would you like to come with me? I will show you what you want; but he alone, who believes in what I say, will be successful." The others did not agree to what he said and left him; but I bowed to him reverently and accepted his dictum. Then he took me to a well, tied my feet with a rope and hung me - head downwards and feet up - from a tree near the well. I was suspended three feet above the water, which I could not reach with My hands, nor which could go into my mouth. Suspending me in this manner he went away, no one knew where. After 10 or 12 ghatakas (4 or 5 hours) he returned and taking me out quickly asked me how I fared. "In Bliss supreme, I was. How can a fool like me describe the joy I experienced?" I replied. On hearing my answer the Guru was much pleased with me, drew me near him and stroking my body with his hand kept me with him. He took care of me as tenderly as a mother-bird does of her young ones. He put me into his school; how beautiful it was! There I forgot my parents, all my attachment was snapped and I was liberated easily. I thought that I should embrace his neck and remain staring at him always. If his image were not fixed in my pupils, I would like better to be blind. Such was the school! No one, who entered it once, could return empty-handed. My Guru became my all-in-all, my home and property, mother and father, everything. All my senses left their places and concentrated themselves in my eyes, and my sight was centred on him. Thus was my Guru, the sole object of my meditation and I was conscious of none else. While meditating on him my mind and intellect were stunned and I had thus to keep quiet and bow to him in silence.
There are other schools where you see an altogether different spectacle. The disciples go there to seek knowledge and spend their money, time and labour; but ultimately they have to repent. The Guru there boasts of his secret knowledge and his straight-forwardness. He makes a show of his sacredness and holiness, but he is not tender at heart. He speaks a lot and sings his own glory; but his own words do not touch the disciples' hearts and they are not convinced. So far as Self-realization is concerned, he has none. How can such schools be of any use to the disciples and how can they be benefited? The master (Guru) mentioned above was of different type. By his grace, realization flashed upon me of itself, without effort or study. I had not to seek anything, but everything became clear to me as broad day-light. The Guru alone knows how the topsy-turvy Suspension, 'with head down and feet up' can give happiness!
Among the four, one was a Karmatha (Ritualistic) who only knew how to observe, and abstain from, certain rites; the second was a Jnani, who was puffed up with pride of knowledge and the third was a Bhakta who surrendered himself completely to God, believing that he was the sole Doer. When they were discussing and arguing, the question of God turned up, and they, depending on their unaided knowledge, went in search of Him. Sai, who was Discrimination and Dispassion incarnate, was one of the four. Being Himself Brahman Incarnate, some may ask, "Why did He mix with them and act foolishly?" He did this for attaining the good of the public, and setting them an example to follow. Though an incarnation Himself, He respected a low Vanjari, by accpeting his food with the firm belief that "Food is Brahman" and showed how those who rejected Vanjari's hospitable offer suffered and how it was impossible to get Jnana without a Guru. The Shruti (Taittiriya Upanishad) exhorts us to honour and worship mother, father and preceptor, and to study (learn and teach) the sacred scriptures. These are the means of purifying our minds and unless this purification is effected, self-realization is not possible. Neither the senses, nor the mind and intellect reach the Self. Modes of proof, such as Perception and Inference will not help us in the matter. It is the grace of the Guru that counts. The objects of our life such as Dharma, Artha and Kama are attainable with our effort, but the fourth object, Moksha (liberation) can only he had with the help of the Guru.
In the Darbar of Shri Sai, many personalities appear and play their part; astrologers come and give out their predicitions; princes, noblemen, ordinary and poor men, Sannyasis, Yogis songsters and others come for darshan. Even a mahar comes and, making a Johar (his salutation), says this Sai is the Mai-Baap (True parents), Who will do away with our rounds of births and deaths. So many others such as Jugglers, Gondhalis, the blind and the lame, Nath-panthis, dancers and other players come and are given suitable reception. Biding his own time, the Vanjari also appeared, and played the part assigned to him. Let us now revert to the other story.
Ordeal of Guru-Bhakti
Let us now see, how the second Cholera-ordinance fared with Baba. While it was in force, somebody brought a goat to the Masjid. It was weak, old and about to die. At this time Fakir Pir Mohamad of Malegaon alias Bade Baba was near. Sai Baba asked him to behead it with one stroke, and offer it as an oblation. This Bade Baba was much respected by Sai Baba. He always sat on the right hand of Sai Baba. After the chilim (pipe) was first smoked by him, it was then offered to Baba and others. After the dishes were served, at the time of taking meals at noon, Baba respectfully called Bade Baba and made him sit on His left side, and then all partook of food. Baba paid him also daily Rs.50/- out of the amount collected as Dakshina. Baba accompanied him hundred paces whenever he was going away. Such was his position with Baba. But when Baba asked him to behead the goat, he flatly refused, saying "Why it should be killed for nothing?" Then Baba asked Shama to kill it. He went to Radha-Krishna-Mai and brought a knife from her and placed it before Baba. Knowing the purpose for which the knife was taken, she recalled it. Then Shama went to bring another knife, but stayed in the Wada, and did not return soon. Then came the turn of Kakasaheb Dixit. He was 'good gold' no doubt, but had to be tested. Baba asked him to get a knife and kill the goat. He went to Sathe's Wada and returned with a knife. He was ready to kill it at Baba's bidding. He was born in a pure Brahmin family and never in his life knew killing. Though quite averse to do any act of violence, he made himself bold to kill the goat. All the people wondered to see that Bade Baba, a Mahomedan was unwilling to kill it while this pure Brahmin was making preparations to do so. He tightened his dhotar and with a semicircular motion raised his hand with the knife and looked at Baba for the final signal. Baba said - "What are you thinking of? Go on, strike". Then, when the hand was just about to come down, Baba said - "Stop, how cruel you are! Being a Brahmin, you are killing a goat?" Kakasaheb obeyed and kept the knife down and said to baba - "Your nectarlike word is law unto us, we do not know any other ordinance. We remember You always, meditate on Your Form and obey You day and night, we do not know or consider whether it is right or wrong to kill, we do not want to reason or discuss things, but implicit and prompt compliance with Guru's orders, is our duty and dharma".
Then Baba said to Kakaseheb, that He would Himself do the offering and killing business. It was settled that the goat should be disposed of near a place called Takkya, where fakirs used to sit. When the goat was being removed to that place, it fell dead on the way.
Hemadpant closes the Chapter with a classification of disciples. He says that they are of three kinds : (1) First or best (2) Second or middling and (3) Third or ordinary. The best kind of disciples are those who guess what their Gurus want and immediately carry it out and serve them without waiting for an order from them. The average disciples are those who carry out the orders of their Masters to a letter, without any delay, and the third kind of disciples are those, who go on postponing the carrying out of their orders and making mistakes at every step.
The disciples should have firm faith, backed up by intelligence and if they and patience to these, their spiritual goal will not be distant. Control of breath -- ingoing and outgoing, or Hath-Yoga or other difficult practices are not at all necessary. When the disciples get the above-mentioned qualities, they become ready for further instructions and the Masters then appear and lead them on, in their spiritual path to perfection.
Baba Fed Sumptuously, -- How?
Once, Mrs. Tarkhad was staying in a certain house in Shirdi. At noon, meals were ready and dishes were being served, when a hungry dog turned up there and began to cry, Mrs. Tarkhad got up at once and threw a piece of bread, which the dog gulped with great relish. In the afternoon, when she went to the Masjid and sat at some distance, Sai Baba said to her, "Mother, you have fed me sumptuously up to my throat, My afflicted pranas (life-forces) have been satisfied. always act like this, and this will stand you in good stead. Sitting in this Masjid I shall never, never speak untruth. Take pity on me like this. First give bread to the hungry, and then eat yourself. Note this well." She could not at first understand the meaning of what Baba said. So she replied -- "Baba, how could I feed You? I am myself dependent on others and take my food from them on payment." Then Baba replied -- "Eating that lovely bread I am heartily contended and I am still belching. The dog which you saw before meals and to which you gave the piece of bread is, one with Me, so also other creatures (cats, pigs, flies, cows etc.) are one with Me. I am roaming in their forms. He, who sees me in all these creatures is My beloved. So abandon the sense of duality and distinction, and serve Me, as you did today." Drinking these nectar-like words, she was moved, her eyes were filled with tears, her throat was choked and her joy knew no bounds.
Moral
"See God in all beings" is the moral of this chapter. The Upanishads, the Geeta and the Bhagwat, all exhort us to perceive God or Divinity in all the creatures. By the instance given at the end of this Chapter and others too numerous to mention. Sai Baba has practically demonstrated to us how to put the Upanishadic teachings into practice. In this way Sai Baba stands as the best Exponent or Teacher of the Upanishadic doctrines.
Bow to Shri Sai - Peace be to all
