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.
Preliminary
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.
Fasting and Mrs. Gokhale
Baba never fasted Himself, nor did He allow others to do
so. The mind of the faster 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 is no moisture of 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
overeating 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 observing a three days fast.
The day previous, 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 in 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 Sircar
Baba gave a story of his boyhood as follows:- "When I
was a youngester, I was in search of bread and went to Beedgaum. 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 whole 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 shell
a for the body, etc. I kept this dress intact withoutusing it. I thought that
what a man might give does not last long and it is always imperfect. But what
My Sircar (God) gives, lasts to the end of time. No other gift from any man can
be compared to His. My Sircar says "Take, take," but everybody comes
to me and says 'Give, give.' Nobody attends carefully to the meaning of what I
say. My Sircar'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 Bhagwan, the aptitude of my Sircar is quite unique. What about Me? Body
(earth) will mix with earth, breath with air. This time won't come again. I go
somewhere, sit somewhere; the hard Maya troubles Me much, still I feel always
anxiety 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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