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 Mrs. Ghokhale, who
had made up her mind to fast for three days, eat Puranpolis.
Preliminary
In the beginning Hemadpant describes the Sansara (visible world)
by the allegory of Ashvattha (Banyan) tree, which has in the phraseology
of the Gita, roots above and branches below. Its branches are spread
downward 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. After
cutting this Ashvattha tree of strong roots with the sharp weapon of
non-attachment one should seek the path beyond, treading where 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 Veda and Vedant (sacred literature) may be, he cannot
reach 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 move aside.
Baba’s experience in this matter, through 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
Brahma. One of us said that we should raise the Self with self-efforts
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 alone 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.”
While discussing in this way we four learned men began to ramble
through the woods in 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?”
“In the woods,” we replied. He enquired, “On what quest are you
bound?” We gave him an ambiguous and evasive reply. On 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 yourselves unnecessarily during this hot noon sun? You may
not give out to me your secret of the 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 where we
started. The Vanjari met us again and said, “By 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 food should be regarded as
auspicious signs of success.” On saying this, he again offered us food
and asked us to be calm and patient. Again my companions did not like
this unsolicited hospitality and discarded his offer. 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 by the
Vanjari’s extraordinary love; we thought ourselves very learned, but
were strangers to 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 breaf offered, ate it and drank water.
Then lo! The Guru, 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, or with my mouth. After
suspending Me in this manner he went away, no one knew where. After
10 or 12 Ghatakas (4 or 5 hours) he returned and after 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 head 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
him and keep staring at him always. If his image was not fixed in My
eyes, I would rather 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, mother and father, everything. All My senses left their places,
and concentrated themselves in My eyes, and My sight was centred on
him. Thus, My Guru was the sole object of My meditation and I was
conscious of none else. While meditating on him My mind and intellect
were silent 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 don’t gain much. The Guru
there boasts of his secret knowledge and his straight-forwardness. He
makes a show of his sacredness and holiness. He speaks a lot and sings
his own glory but his own words do not touch the disciples heart and
they are not convinced. So far as self-realization is concerned, he has
not reached that. How can such schools be of any use to the disciples
and how can they be benefitted? The master (Guru) mentioned above,
was of different type. By his grace realization flashed upon Me of itself,
without effort or study. I had nothing to seek, everything became to Me
as clear as broad day-light. The Guru alone knows how the inverse
suspension, ‘with head down and feet up’ can give happiness!
Among the four, one was a Karmkandi (ritualistic), who only
knew how to observe and abstain from certain rites; the second was
Dnyani 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 came 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. On being Himself Brahma Incarnate, some may ask,
“Why did He mix with them and act foolishly?” He did this for setting
an example to follow. Though an Incarnation Himself, He respected a
low Vanjari, by accepting his food with the firm belief that, “Food is
Brahma*” and showed how those who rejected Vanjari’s hospitable
offer, suffered and how it was impossible to get Dnyan 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 be had with the help of the Guru.
In the life story of Shri Sai, many personalities appear and play
their part; astrologers come and give out their predictions; princes,
noblemen, ordinary and poor men, sanyaasis, yogis, singers and others
come for darshan. Even a Mahar comes and making his salutation,
says, ‘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 (who sing devotional songs), the blind and the lame, Nathpanthis,
dancers and other players come and are given suitable
reception. The Vanjari also appeared at the right time and played the
part, assigned to him. Let us now revert to the other story.
Fasting and Mrs. Gokhale
Baba never fasted Himself, nor did He allow others to do so. The
mind of the person who fasts is never at ease, then how could he attain
his Paramartha (goal of life)? God is not attained on an empty stomach;
first the soul has to be appeased. If there be no food in the stomach and
nutrition, with what eyes should we see God, with what tongue should
we describe His greatness and with what ears should we hear the
same? In short, when all our organs get their proper nutrition and are
sound, we can practise devotion and other Sadhanas to attain God.
Therefore, neither fasting nor over-eating is good. Moderation in diet is
really wholesome, both to the body and mind.
One Mrs. Gokhale, came to Shirdi with an introductory letter, from
Mrs. Kashibai Kanitkar (a devotee of Baba), to Dada Kelkar. She came
to Baba, with a determination to sit at Baba’s Feet and observe a three
days fast. The previous day Baba said to Dada Kelkar that He would
not allow his children to starve during the Shimga, i.e. Holi holidays
and that if they had to starve, why was He there? Next day when the
woman went with Dada Kelkar and sat at Baba’s Feet, Baba at once
said to her, “Where is the necessity of fasting? Go to Dadabhat’s house,
prepare the dish of Puran Polis (wheat rotis with gram-flour and jaggery),
feed his children and yourself too.” Shimga holidays were on. Mrs.
Kelkar was then going through her menses, and there was nobody to
cook in Dadabhat’s house. So Baba’s advice was very timely. Then Mrs.
Gokhale had to go to Dadabhat’s house and prepare the dish, as
directed. She cooked that day, fed others and herself. What a good story
and how beautiful its import!
Baba’s Sarkar
Baba gave a story of his boyhood as follows : “When I was a
youngster, I was in search of bread and went to Beed. There I got
embroidery work. I worked hard, sparing no pains. The employer was
very much pleased with Me. Three other boys worked before Me. The
first got Rs. 50/-, the second Rs. 100/- and the third Rs. 150/-. And I
was given twice the total of this amount, viz. Rs. 600/-. After seeing My
cleverness, the employer loved Me, praised Me and honoured Me with
a full dress, a turban for the head and a Shela for the body etc. I kept
this dress intact without using it. I thought that what a man might give,
does not last long and it is always imperfect. But what My Sarkar (God)
gives, lasts to the end of time. No other gift from any man can be
compared to His. My Sarkar says, “Take, take;” but everybody comes to
Me and says, “Give, give!” Nobody attends carefully to the meaning of
what I say. My Sarkar’s treasury (spiritual wealth) is full, it is
overflowing. I say, “Dig out and take away this wealth in cartloads; the
blessed son of a true mother should fill himself with this wealth.” The
skill of My Fakir, the Leela of my Lord and the aptitude of My Sarkar
is quite unique. What about Me? Body (earth) will mix with earth,
breath with air. This time won’t come again. No matter where I go or
where I sit, Maya always troubles me much, still I am always anxious
for My men. He, who does anything (spiritual endeavour), will reap its
fruit and he, who remembers these words of mine, will get invaluable
happiness.”
Bow to Shri Sai – Peace be to all
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 Mrs. Ghokhale, who
had made up her mind to fast for three days, eat Puranpolis.
Preliminary
In the beginning Hemadpant describes the Sansara (visible world)
by the allegory of Ashvattha (Banyan) tree, which has in the phraseology
of the Gita, roots above and branches below. Its branches are spread
downward 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. After
cutting this Ashvattha tree of strong roots with the sharp weapon of
non-attachment one should seek the path beyond, treading where 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 Veda and Vedant (sacred literature) may be, he cannot
reach 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 move aside.
Baba’s experience in this matter, through 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
Brahma. One of us said that we should raise the Self with self-efforts
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 alone 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.”
While discussing in this way we four learned men began to ramble
through the woods in 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?”
“In the woods,” we replied. He enquired, “On what quest are you
bound?” We gave him an ambiguous and evasive reply. On 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 yourselves unnecessarily during this hot noon sun? You may
not give out to me your secret of the 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 where we
started. The Vanjari met us again and said, “By 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 food should be regarded as
auspicious signs of success.” On saying this, he again offered us food
and asked us to be calm and patient. Again my companions did not like
this unsolicited hospitality and discarded his offer. 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 by the
Vanjari’s extraordinary love; we thought ourselves very learned, but
were strangers to 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 breaf offered, ate it and drank water.
Then lo! The Guru, 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, or with my mouth. After
suspending Me in this manner he went away, no one knew where. After
10 or 12 Ghatakas (4 or 5 hours) he returned and after 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 head 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
him and keep staring at him always. If his image was not fixed in My
eyes, I would rather 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, mother and father, everything. All My senses left their places,
and concentrated themselves in My eyes, and My sight was centred on
him. Thus, My Guru was the sole object of My meditation and I was
conscious of none else. While meditating on him My mind and intellect
were silent 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 don’t gain much. The Guru
there boasts of his secret knowledge and his straight-forwardness. He
makes a show of his sacredness and holiness. He speaks a lot and sings
his own glory but his own words do not touch the disciples heart and
they are not convinced. So far as self-realization is concerned, he has
not reached that. How can such schools be of any use to the disciples
and how can they be benefitted? The master (Guru) mentioned above,
was of different type. By his grace realization flashed upon Me of itself,
without effort or study. I had nothing to seek, everything became to Me
as clear as broad day-light. The Guru alone knows how the inverse
suspension, ‘with head down and feet up’ can give happiness!
Among the four, one was a Karmkandi (ritualistic), who only
knew how to observe and abstain from certain rites; the second was
Dnyani 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 came 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. On being Himself Brahma Incarnate, some may ask,
“Why did He mix with them and act foolishly?” He did this for setting
an example to follow. Though an Incarnation Himself, He respected a
low Vanjari, by accepting his food with the firm belief that, “Food is
Brahma*” and showed how those who rejected Vanjari’s hospitable
offer, suffered and how it was impossible to get Dnyan 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 be had with the help of the Guru.
In the life story of Shri Sai, many personalities appear and play
their part; astrologers come and give out their predictions; princes,
noblemen, ordinary and poor men, sanyaasis, yogis, singers and others
come for darshan. Even a Mahar comes and making his salutation,
says, ‘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 (who sing devotional songs), the blind and the lame, Nathpanthis,
dancers and other players come and are given suitable
reception. The Vanjari also appeared at the right time and played the
part, assigned to him. Let us now revert to the other story.
Fasting and Mrs. Gokhale
Baba never fasted Himself, nor did He allow others to do so. The
mind of the person who fasts is never at ease, then how could he attain
his Paramartha (goal of life)? God is not attained on an empty stomach;
first the soul has to be appeased. If there be no food in the stomach and
nutrition, with what eyes should we see God, with what tongue should
we describe His greatness and with what ears should we hear the
same? In short, when all our organs get their proper nutrition and are
sound, we can practise devotion and other Sadhanas to attain God.
Therefore, neither fasting nor over-eating is good. Moderation in diet is
really wholesome, both to the body and mind.
One Mrs. Gokhale, came to Shirdi with an introductory letter, from
Mrs. Kashibai Kanitkar (a devotee of Baba), to Dada Kelkar. She came
to Baba, with a determination to sit at Baba’s Feet and observe a three
days fast. The previous day Baba said to Dada Kelkar that He would
not allow his children to starve during the Shimga, i.e. Holi holidays
and that if they had to starve, why was He there? Next day when the
woman went with Dada Kelkar and sat at Baba’s Feet, Baba at once
said to her, “Where is the necessity of fasting? Go to Dadabhat’s house,
prepare the dish of Puran Polis (wheat rotis with gram-flour and jaggery),
feed his children and yourself too.” Shimga holidays were on. Mrs.
Kelkar was then going through her menses, and there was nobody to
cook in Dadabhat’s house. So Baba’s advice was very timely. Then Mrs.
Gokhale had to go to Dadabhat’s house and prepare the dish, as
directed. She cooked that day, fed others and herself. What a good story
and how beautiful its import!
Baba’s Sarkar
Baba gave a story of his boyhood as follows : “When I was a
youngster, I was in search of bread and went to Beed. There I got
embroidery work. I worked hard, sparing no pains. The employer was
very much pleased with Me. Three other boys worked before Me. The
first got Rs. 50/-, the second Rs. 100/- and the third Rs. 150/-. And I
was given twice the total of this amount, viz. Rs. 600/-. After seeing My
cleverness, the employer loved Me, praised Me and honoured Me with
a full dress, a turban for the head and a Shela for the body etc. I kept
this dress intact without using it. I thought that what a man might give,
does not last long and it is always imperfect. But what My Sarkar (God)
gives, lasts to the end of time. No other gift from any man can be
compared to His. My Sarkar says, “Take, take;” but everybody comes to
Me and says, “Give, give!” Nobody attends carefully to the meaning of
what I say. My Sarkar’s treasury (spiritual wealth) is full, it is
overflowing. I say, “Dig out and take away this wealth in cartloads; the
blessed son of a true mother should fill himself with this wealth.” The
skill of My Fakir, the Leela of my Lord and the aptitude of My Sarkar
is quite unique. What about Me? Body (earth) will mix with earth,
breath with air. This time won’t come again. No matter where I go or
where I sit, Maya always troubles me much, still I am always anxious
for My men. He, who does anything (spiritual endeavour), will reap its
fruit and he, who remembers these words of mine, will get invaluable
happiness.”
Bow to Shri Sai – Peace be to all
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