SIGNIFICANCE
OF BABAS MAHASAMADHI
BY H.H.NARASIMHASWAMIJI
ALL INDIA SAI SAMAJ
CHENNAI
PREFACE
It is the
Grace of Sri Sai that has enabled us to collect and present to His devotees in
the form of a book all the inspiring and soul-elevating messages given by His
Apostle, Sri Narasimhaswamiji during the Mahasamadhi Celebrations in the past
i.e. upto the year 1956.
What is known in common parlance as 'Death’ is termed as 'Mahasamadhi’ in
the case of Saints and Sages and Seers, who, in the words of Sri Narasimhaswamiji,
live as 'Jivanmuktas' while in the body and as 'Videhamuktas' after casting
away the body. The terms 'birth' and 'death' apply only to the body. These
terms do not apply to Great Ones like Sri Sai Baba who do not live in the body
and are not body-conscious and transcend the limitations of the human body.
They are able to act with and without the body. Sri Swamiji's messages explain
in great detail the significance of Mahasamadhi of Saints in general and of Sri
Sai Baba in particular.
Devout worship and heartfelt prayer to Sri Sai on the Mahasamadhi day,
the day of His ascension, is bound to benefit the devotees in a great measure
in this world and beyond.
We offer this small booklet at the feet of Guru Maharaj Sri Narasimhaswamlji
who turned our eyes to Sri Sai, the Great Master, on the occasion of the
Mahasamadhi Celebrations.
September 244'l965.} ALL INDIA
SAI SAMAJ (Regd.)
It is most appropriate that in the Dusserah
month we should refer not only to the actual Mahasamadhi of Sri Sai Baba
but to the general question of the meaning and importance of death. Death is a
term which frightens many and few people care to be addressed on the subject of
death. They consider it Amangalam and wish to avoid the very thought of
it and heartily dislike any discussion about it; but if they can face the
question, then death far from being a terror become a necessary part of their
culture and their heritage. They discover that death and life are two sides of
a lens. They are component parts of one machine, i.e. progress of all
life consist of the preceding form and birth of the succeeding one. Change is
the essence of all existence; and change is but another name for death; and
once persons face this death as a form of change, they grow bolder and wiser
and discover that every animal, every person, every creature and every particle
of every living animal or vegetable is undergoing change. This change is a
matter of joy to every creature and every vegetable. Once it is realised that
change is ordained by nature to bring about the great denouncement, then change
becomes a matter of great pride and braces up every one for the necessary
effort to face life. This will become clearer if we examine how Sai Baba spoke
about it not only as the universal Spirit inherent in all bodies but also as a
personal ego connected with the individual body called by people Sai Baba. He
sported with that ego and utilised it for carrying out his lilas which changed
every one who came in contact with it immediately or after a long time. It is
said that Sri Sankara kept up sufficient ego for the purpose of
becoming a world teacher
impressing the entire world with
the lofty truths that he had
absorbed in himself and was
well fitted to
deliver to the world. Similarly Sai Baba kept up an
ego for the purpose of carrying out his obligations to the thousands
that were connected with him by
pre-natal obligations spoken of
by him as 'Rinanubandha'. The
very idea of Rinanubandha
imports that he considered himself as a person dealing with a number of limited
jivas receiving from them and returning to
them various obligations etc.
Now Sai Baba entered upon his worldly
life for that very purpose and came at the
age of 16 to Shirdi to draw to himself the thousands that were to benefit by his contact in this
birth again, after their previous contacts in
previous janmas. In 1886 i.e.,
about 32 years before he
passed away, Sai
Baba said to Mahalasapathi his true and most worthy
disciple that he was going to have Bheti of Allah and
added that he might be away
from the body for 3 days for that
purpose and that in case he
did not return to the body, he might be buried near the ghod
neem (sweet margosa) and that in
case he returned, he would look after his
body himself. For 3 days Sai Baba's body was a corpse in the Shirdi
Mosque. After that he did return and
by re-entering his body carried on his lilas of activities through that body for 32 years. We are faced in this connection with
two questions. First, what is this process of the
soul leaving the body and returning to
it after a considerable length of time like 3 days? In the case of Shankaracharya, it is said, that he
returned to his dead body
after 30 days. The question then arises as to the
nature of this processs whether it is
actual death or not. That was the very
matter discussed when Baba
left his body in 1886, Officers
opined that he was dead and wrote the inquest report making mention of that as an
established fact.
But even then
the official decision in that report was found to be incorrect, as Baba was
temporarily dead and did come back to life. In what state the soul is after it
parts from the body, is an interesting puzzle. Referring to Lazarus being revived
by Jesus 4 days after his death, his sister asked "Where wert thou
brother, those 4 days?" for which there was no recorded reply. But Sai
Baba gives his reply that he was at the feet of Allah. In case of souls having
wonderful powers like Sai Baba, they leave their bodies and enter into new
bodies or simply merge in the above.
Bhishma had
this power of death at will and he chose the time when he should quit his body,
namely, after Maharasankranti. Rarely do we find a person that can regulate his
death and fix the time at which he would give up his body. But there are such
persons who are by no means true Avatkars or distinguished amsas of
God. They are pious and well-developed at the time of death, and they can fix
or discern the time at which they can depart, and they develop the power of
will, with which they hold on to life up to the moment fixed by them for
departure.
In the case of
such an exalted personage like Sai Baba, it goes without saying that he can
regulate the time at which he can leave his body. He had the power, when his
physical body was seen at Shirdi, to take up other bodies, and proceed to carry
on his lilas in various places with those bodies. This is a wonderful
phenomenon, which will naturally make us think and ponder over the meaning of
the change from one body to another in the process called death. If during
life, we can pass from one body to another, can that also not be called death?
And if Sai Baba was doing thus a dozen times, he had, we may say, births and deaths in various places by appearing in
and withdrawing from various forms. For example, when Mahalsapathi went to
Jejuri with his kavadi procession, he was horrified to find the whole
place under a deluge of cholera. Baba suddenly appealed before him at Jejuri,
producing his persona form before the eyes of Mahlsapathi. Jejuri is about 150
miles from Shirdi. Mahlsapathi, recognised at once the form of Sai Baba and got
emboldened. When the mother is near, the child has then no fear. He went on
with his kavadi and came back safe without catching cholera infection.
Scenes like this have come within the experiences of numerous Bhaktas.
For instance, at Harda, Sadhubhayya and
three or four of his friends were walking on; and suddenly in front of them and
coming against them was seen the figure of Sai Baba. They were greatly
surprised. Baba came right upto them and thrust his hand into the hand of
Sadubhayya, passed behind him and disappeared. One of the group was sceptic and
asked the others 'What is it you have seen?' Sadhubhayya retorted •Whether you
consider it a delusion or a fact, there is one thing which nobody can deny.
When I came along with you, I had nothing in my hand. After Baba put his hand
into mine, you see here I have pot a toothpick, which Baba thrust into my hand.'
Then, said the sceptic 'This must be capable of verification,' and they wrote
to Shirdi and asked whether Baba really came to Harda and gave a tooth-pick to
Sadubhayya. The letter came and Shama put the query to Baba. Baba in reply
directed Shama to reply and ask Sadubhayya to come up in person. Sadubhayya
then went in person and narrated the facts. As directed by Baba, he narrated
the facts before Bade Baba and others. Every one was convinced that Baba did
really appear at Harda, and Bade Baba was weeping tears and tears at the
thought that Baba could produce forms by will and withdraw from those forms, i.e.,
to use the ordinary language, Baba was born and dead within a few minutes.
Are these births and deaths, if we may
term them so, matters for exultation and weeping? If they are not, then there
is no greater reason for one's taking seriously to heart the appearance of Baba
on earth and disappearance there from. Baba himself gave his Bhaktas the strong
faith that his actual death was really no death.
Mrs. M. W. Pradhan at the time of Baba's
passing away had a dream in which she saw Baba passing away, and she said
"Hallo, Baba is dead." Baba at once corrected her in the dream and
said that saints are not dying. The term to use in their case is that they attain
Samadhi. Saints never die. Several devotees were frightened at the idea of Baba
leaving them to themselves by leaving his body. Baba told one of them, a Bombay
lady, "Mother I do not die. Wherever you are, if you think of me, lam
there at any time you please (whether I am in the body or out of it), and
Damodar Rasane was given the same assurance. The latter informed B. V. N Swami
that after Mahasamadhi of 1918, Sri Rasane saw physical, living and moving body
of Sai Baba with his own (Rasane's) eyes any number of times and talked and
moved with that body. If this is not proof of Baba's survival, it is difficult
to conceive what can be termed proof. It is not only persons like Rasane who
had physically met Baba before 1918 that have seen and moved with Baba's
figure, but also persons born long afterwards.
Infants fit
Madras have seen Baba and had udhi smeared on their foreheads to cure them of
their fever. An elderly Vaishya lady at Madras who heard of him only recently
sees him frequently. These are only a few out of many which prove that Baba is
not dead. Alt this argument is necessary only in the case of those who are not
perfectly convinced that life survives beyond the process termed death, that
life is ever life and never extinguished, i.e., in other terms that
souls do never die.
Long ages back
in Sanath Sujathiya, Sanathkumar said that there is no such thing as
death i.e., extinction of the living jiva. This ancient truth as
generally been disregarded by people, and that is why vast masses are dreading
the approach of death for themselves or for those that they love. The life of
ordinary human beings is so little understood that this has always been a very
important question amongst the thinkers and philosophers. In the Brahadaranyaka
Upanishad, Yagnavalkya invited questions and undertook to answer all of them.
One question put to him by Artbabhaga was "What becomes of the soul when
death overtakes the body? Yagnavalkya instead of answering it openly took him
aside for a secret talk and then told him that this was a matter very
ill-understood and was therefore a matter for secrecy. Re added that souls
passed beyond the physical life and good souls were rewarded for their good
deeds and wicked souls were punished for their wickedness in their after life.
Similarly at
the time of Katopanishad, embodying the Nachiketas traditions, Nachiketas went
to Yama and received from him the right to ask for 3 boons. The highest and
most important boon that h« asked for was that Yama (God of death) should
reveal to him what was beyond death i.e., in effect, the nature of the
procees called death or extinction—whether it extinguished life or whether life
survived beyond the grave and if so, in what form? Yama requested Nachiketas
not to press this question as even gods had no clear information on the subject
and as it was a very intricate and mysterious one. Nachiketas insisted on reply
being given by Yama. Yama declared then that he had only tested the earnestness
of the pupil Nachiketas; Finding him sufficiently earnest and deserving of a
reply, Yama informed him that the question was tantamount to the other great
problem, namely, whether all phenomena which appear and reappear are permanent
or whether they were transient and if so, whether they left any reality behind
or beyond them. In the second place the question, he added, may be treated as a
question relating to the phenomenon of bodily death and wanting information as
to the state or phenomenon pertaining to the soul after experiencing death. He
answered both the aspects are parts of the question. In the first place he said
that all phenomena are fleeting and that death (meaning change) inevitably
overtakes everything that appears or comes to life, and that the only thing
that does not die and is perpetual is Brahman which is present in the hearts of
persons as in all the phenomena experienced outside the persons. He then
answered the meaning of the phenomenon, death i.e., what we ordinarily
call death. He said souls after their experience of death pass on to other states
where they receive good as their reward for good deeds and punishment for their
evil deeds, the punishment necessitating their taking up lower forms as beasts
and reptiles.
Mahasamadhi is
the casting off of the fleshy sheath. In the case of ordinary men, such a day
is called the date of death or the anniversary of death. For recently departed
souls, it is a day of mourning. But when time breaks off the edge of sorrow,
pious and loving memories are recalled that day, and lead to acts that would please
and benefit the departed souls. In the case of saints, the anniversary of their
escape from the flesh is a day of rejoicing. From beyond the veil they are more
clearly discerned as God or fragments of God that will continue to guard, guide
and save their loving devotees and answer prayers. It is best to spend this
day, the Dasara Ekadasi day, on which Sri Sai Baba attained his Mahasamadhi
with thoughts and actions that he would commend.
Let us remember what Sai Baba is and what
he wants us to become. As a man, he was bold, fearless, truthful, loving and
self-sacrificing. As a saint he had realised his true nature, i.e., identity
or union with the Supreme. In both respects, he wanted his devotees to reach
perfection by becoming what he was. We should attain, first, his grand
qualities, and next, reach the Supreme in life and for ever, as he did. Take
his fearlessness first. Abhayam is the foremost virtue in Sri Krishna's
and Sai Krishna's list of virtues — "Daha Sampath". A life of
constant fear, the life of a slave dreading now this, now that and again some
other thing or event is a worm's life not befitting a man. Baba had no
fears. We should have none. He feared neither man nor the devil—and fully
relied on his own power and the kind protection of his loving Guru-God. We
should do the same. Death had no terrors for him, nor the vicissitudes of life.
If we frequently recall his words and example, neither death nor vicissitudes
will terrify us. What is death? It is a mere change. Neither the Death crisis nor
the life thereafter has caused Baba any pain or harm. If we but live the life
of his true devotee, neither of them will pain or harm us. Death, in his case,
is a real blessing. He declared his divine nature, while he was in the flesh,
the limitations of which however hid that nature oftentimes from almost every
one. With the casting off of the fleshy cloak, his nature is now more easily
discerned as Divine. What difference is there between Sai, that answers our
prayers and receives our praise, and God? Absolutely none. God, in experience,
is known only through his blessings such as answers to prayer. And persons
derive correct ideas of God by their experiences of prayers to Sri Sai being
answered. He was showering blessings and responses, when he was more visibly
with us. When Scindhe prayed for a son at the Datta temple of Gangapur, Sai,
supposed to live at Shirdi alone, granted the prayer (even despite the absence
of any provision therefor, in Scindhe's Prarabdha Karma) and the devotee
obtained a son within the time fixed in the prayer. Innumerable people even now
pray to Sri Sai Baba and get their prayers answered. Surely this power that
answers prayers is God. Well tben, if that is God, can God have a Mahasamadhi
day or Srarddha? Can God die? Yes. God always lives and always dies. He is
present in all creatures and at all moments including the moment of
"Death" and moments of subsequent life. As we have frequently been
told "Death"—if it means extinction, is a lie. Nothing is destroyed.
Death is only a change from the "seen" to what is "unseen"
(by us now). Such change God undergoes in all creatures. What dies or he cast
off Is one vesture and not the inner life which alone deserves to be
called God. The inner life is called The Jivatma. These Jivas go
on casting off sheath after sheath in life after life, till they realise their
inmost core of Reality—and that is God, Sat Chit Ananda. Truly, it is God that
lives and changes as a Jiva till its real nature is realised. None need be
frightened at these changes called Death.
Death is the
kind provision of God to mark the link or boundary line between one life and
another. It has a very great use, viz. to ennoble life. He who faces
death is a hero and is better fitted to understand that he is not the body but
something beyond, which is using the body. Sometimes, it happens, that the best
use we can make of a body is to throw it off consciously, voluntarily and
gladly and at the proper moment. Benefits temporal and spiritual flow from this
clear and bold outlook and consequent conduct. He who faces Death gains gold (i.e.,
wealth) is an old and true adage. He gains glory and joy also. For a
warrior, says Sri Krishna, nothing more beneficial can be offered than a brave
fight and if need be a brave death.
Hato vaa prapsyasi swargam jitva ta
bhokshyase
Mahim !
Tasmaadutishta kaunteya udyapa krita
nishchayah
i.e., If you die in battle, you reach Heaven.
If you are the victor, you will enjoy the world (by conquest of a kingdom).
Hence resolve to fight c.f. the well known aphorism.
Dwaavimow purushav lokesuryamandala
medina!
Aatmasakshat krito yogi yah cha veero
rane hatah
i.e., There are in
this world two persons who reach Heaven"(by passing through the core of
the Sun). One is the perfect Yogi that has realised his identity with the
Supreme and the other is the hero dying in battle.
Arjuna responds
boldly to the call of Sri Krishna [roused also by Sri Krishna's taunts Klaivam
maasma gamahpaartha i.e., Do not behave like a eunuch. Bhayat
ranaaduparantam mamsyunte tvaam maharatah: i.e., the great warriors will
think you a coward flying in fear from the battle] and says Gato
mohahkarishijate bachanamtavai.e., "My delusion is gone. I will do as
you bid" and later on So aham krishna ranotsavah: i.e., "O
Krishna, Battle is my delight."
Few devotees
know that Sai Krishna also was a warrior. He himself declared that he was in
the army when the Queen of Jhansi was playing her noble part as Commander. Sai,
by his example, shows that Sri Krishna's advice to a warrior to do his duty of fighting
and facing death without the least fear, is the correct advice and the gist of
the whole Bhagavad Gita, while the advice of Ahimsa also is given there, as an
independent advice to be followed in other cases, where the warrior is not
called upon to perform his duty. The warrior's facing death is a thorough
renunciation of the highest kind. A nation that has such warriors in abundance
will be safe, free and happy. A nation without such warriors wilt be always
unsafe, a nation of serfs and slaves and always unhappy.
Let us close
the chapter with a brief reference to Baba's Love and its relation to his
Mahasamadhi. It is easier, at one moment, to cast off one's life in the field
of battle than to go through long years of life, enduring sufferings and attending
lovingly to the need of
thousands that seek one's aid. Baba's aid was daily sought by so many hundreds
during his life. He said to Sri G. S.
Khaparde that constant attention to the thousands that sought his
aid ruined his system and would continue
to ruin it till the fleshy
tabernacle should break, and that he did not mind the trouble and loss, as he
cared more for his children, the devotees, than for his own
life or comfort. This is the cross he
bore for decades—the cross he was nailed to.
From that cross, his soul has
ascended and regained
its spiritual perfection and is blessing all devotees. Let us remember
on this day of his Ascension, this
central truth of his life, viz, that a liff spent in sacrifice
AND LOVING SERVICE IS LIFE; AND THAT A
LIFE SPENT IN INDULGENCE AND OTHER WAYS IS DEATH, i.e.
"Paropakaraartham idam shareeram paropakaaraya sataam
vibhootayah. Yate satpurushaah paraartha yhatakaah, swaarthaan parityajya
yeheh." If all of
us do but strive to reach this ideal, our individual and
national goals are sure to be achieved. "deserve
AND YOU WILL GET IT," So Said SAI.
The 1945
Mahasamadh day comes at a very crucial period in the history of this country
and of the world The second World War has practically ended and terms of
"Peace" and plans for readjustment and reconstruction are discussed
everywhere. But are there any hopes of securing real World Peace i.e. abiding peace and
will there be stable reconstruction of the social and political factors in this
country and in. the world?
Brushing aside the extreme pessimistic view that Nature being
red in tooth and claw and progress being always preceded by fierce struggles
extinguishing the weak and establishing the survival of the fittest, as
a view really without solid foundation and contradicted by a complete
view of the physical,
mental, and spiritual
evolution of creatures, there
still remain disquieting factors
to face. Impartial spectators have
noted the utter lack of long vision, self-control and true wisdom in
the conduct and
utterances of the victors and are predicting the
recrudescence of War— a third World War, for more horrible in its
results than the two preceding ones.
What then is the duty of Sai devotees and the general public at this hour? What
are the ways
and means by
which on this memorable punyatithi day the devotees
and others can show their grateful appreciation of Baba's guardianship of his devotees and of his mission for the
benefit of mankind — at least in this country?
Sai the kind mother of all persons that
sought and seek refuge with him was and is ever carefully watching over their
destinies and their conduct, He saves them from temporal and
spiritual perils and leads them to the great goal of life viz. to
reach God—after long and selfless
service to Humanity.
His whole life
was devoted to this cause and
wise devotees could read this message in his utterances
alone. He was
thoroughly selfless and could
serve myriads or millions. Every
true devotee ought to have
the same aim—to the extent allowed
by his or her own circumstances. Let none declare this too
great a demand on poor human nature. Selfishness, Deception,
Exploitation of the weak by the strong, untruth and unfairness or
Injustice in innumerable forms are seen in most of the transactions of
individual and of groups, This unchecked current
has landed us alike in this country and in the world in most pitiable and
horrid conflicts, which threaten to disrupt nations and destroy mankind.
Radical measures are needed to treat this fell disease. Mere political devices
and process homilies from moralists will achieve nothing—practically nothing.
The rotting organ must be mercilessly cauterised or cut off in order to save
the body politic as a whole. Everyone must try and do his little bit in
averting the terrible catastrophe looming before us. How are we to do this?
Let every Sai
devotee resolve—at least from this moment (if he has not already resolved to do
so) to examine every act and word and thought of his at every moment so as to
maintain Love, Charily, Tolerance, Kindness, Truth and Brotherliness towards
every other person or group he has to deal with regardless of country, caste,
colour, race, religion, status, etc. Let us rebuke any departure from this
standard, alike in ourselves and in others, and let us try our best to prevent
it, so far as that may be in our power. Hatred must be banished. Lying,
hypocrisy, and exploitation must be banished. Let us do everyday some positive
acts helping on the harmonious blending of all individuals and groups into a
grand united whole characterised by Love, Truth, Justice and Service to all.
This is a
general instruction. It has to be explained and illustrated by reference to
what Sai Baba did and said. He had vast powers which he could use for any
constructive or destructive work. He however used his power always to help
people—especially the weak and unfortunate. He did this selflessly and in utter
disregard of their country, race, caste, creed, status, etc. He loved all—even
the erring sinners and criminals'. He
told people that if they quarreled with and hurt each other, his heart
was burning within him and that, if
they endured each
other's faults and attacks with
patience, his heart was rejoicing. He added that, 'divided
they would be
ruined, while sympathy and union
would take them to prosperity and the goal of life.' In his own mosque, Hindus and Muslims,
Christians and Parses have
stood side by side in their adoration to Him, the great Guru of all. Far from destroying each other, they are building each other's temples,
mosques and sacred structures, and helping each other to have unmolested
celebrations in the same building.
The Hindus rebuilt his mosque and a Brahmin devotee of his, Sri Upasani
Baba, built a mosque for Muslims next to Ms
own temple. The Muslims perform their Id
ceremony etc., in the same mosque without noise and when the turn for
the Hindu worship in the same place comes up, the Muslim beats the drum in the
mosque to Help Hindu worship.
That muslims
have joined in
building Hindu temples and have
carved out Hindu images for
the Hindus to worship.
While the Muslim calls
his building his mosque
and turns to
the Nimber or Western Wall Niche to worship, the Hindu
calls it his Dwaraka Mayi and offers his regular ceremonial pooja to Baba
and his portrait,
to the fire and Tulasi Brindavan there with the usual din of drum, cymbals etc. and the loud
recitals of vedic and other mantra. It
is a delightful spectacle that we encounter when we proceed to the other parts
of the country and note how similar work is carried on by
other Hindu, Muslim saints. There have been and there
are now other saints even to-day.
In Ananthapur, Nagur
Baba Budan caves, etc., we see
muslims or muslim looking saints instructing (like Sai Baba) Hindus in
Hindu spiritual methods, giving them
Upadesa of Hindu mantra and advising them to get on with their customary poojas
and sampradaya and not to forsake the faith of their Forefathers—and at the
same time imparting spiritual instruction and giving guidance to muslims and
other religionists in accordance with their own scriptures and codes.
It is needless
to go in to further detail. Let us one and all sincerely abolish and discourage
Fanaticism and intolerance, Hatred and Self-seeking, Untruth and Deception. Let
us resolve to leave all and help all. If there is real sincerity and
earnestness in this resolve, the application of these principles to our conduct
will be quite plain; and every day numerous opportunities will present
themselves for translating our ideas into action. Let our deeds speak out. Their
eloquence cannot be withstood or gainsaid by all the utterances and deeds of
those who follow the call of their lower nature to the great peril of
themselves and of mankind.
"Sunset and
Evening Star,
And one
clear call for me
And may there
be no moaning of the bar
When I
put to sea."
The English
poet who wrote the above lines was a true mystic, that is. a realiser of the
innermost essence of reality, thoroughly and perpetually immersed in the Real.
Death that terrifies the ignorant mass had no terrors for him. Every one of us
who constantly dives below surface appearances and seeks to contact the blissful
reality underneath will be equally bold and cheerful when the body
undergoes the process called Death.
The material constituents of the
body are returned to their
respective sources. Earth goes back
to earth, water to water, air to
air, light and heat to light and heat.
The soul that realises the Self as above and
beyond these is
always in its
real condition unaffected by
their return. If an English Mystic
Poet and ordinary Sadhaka can achieve this equanimity and retain perfect Shanti
when the mortal coil is shuffled off,
it is patent that such
a supreme Siddha, such a perfect
Jnani as Buddha, Sri Sai
Baba should have faced
his so-called death,
in 1918, with
perfect equanimity and cheerfulness.
Ho was always realising the true nature of the Jivas and constantly imparting instruction and encouragement to
person perturbed by the approach or
occurrence of death. When,
for instance, Appa Kulkarni's wife, a fairly aged lady, ran up to Baba
crying that her husband was in the jaws of death and begged for some UDHI to
save her husband's life, Baba quieted her and asked her calmly to face the
coming separation. He pointed
out that death and life are
equally manifestations of God's
activity and are inseparable. Bodies
when worn out are cast away like worn-out clothes. "Appa wants to
change his dress (Kupni)
before ! do. Let Appa go.
Do not stop him, Do not ask for Udhi.
When death arrives, do not be grieved.
The wise ones grieve not for death; the fools do. The five pranas were lent for use during
life. Now the lender claims back His
own and they are returned Air
goes back to
Air, Fire to Fire, Every one of
the five elements thus goes back to its place. The body is made of earth. Its return to earth is not a thing to
bemoan." So said the Sage Sai.
The truth that fell from Baba's
lips in these
words is unquestionable and the
position taken cannot be comoated. There are however pandits who can preach
such truths most eloquently, and most of them fail in any attempt to realise
and practise such truths in their own lives. PAROPADESE PAND1TYAM SWASYA-CHARENA
DRISYATHE" is the remark that will apply to them. That is, they are good
at preaching to others what they themselves cannot and do not practise.
Baba was not of
this class. He never preached what he did not practice. He fully realised the
nature of death especially when critical cases like Appa Kulkarni's came up for
his notice—and they came up for his notice pretty frequently. Baba encouraged
alike the dying person and the survivors. With his wonderful love and power he
stood besides the dying person even though he might die thousands of miles away
from Shirdi, and helped him on to move into a new sphere. Baba being a guide in
this world and beyond. To the survivors who mainly thought of the worldly
disadvantages entailed by their bereavement, he gave assurance that he would
look after them and their interests. He was always as good as his word. To
Balakram Mankar's relations, he had given the assurance that he (Baba) would
look after Mankar's sons. Balakram Mankar died shortly after the assurance was
given and his four sons appeared to be in a terribly bad plight without funds
and without powerful supporters, but the unseen hand of Baba has really
supported them all and they are now and have been for some time enjoying
affluence and prosperity-filling high posts in business and Society.
Baba's
Mahasamadhi is not a matter for regret from his own standpoint or from his
bhakta’s. His (Baba's) own point of view always was that he was Narayana, that
he was Kabir, etc.—always spending out His energy for promoting the best
interests of others, "ParopakarayaSatham Vibuthayah". It is for
blessing others that Saints live or take birth after birth especially as a
guru—Sadguru. He declared himself bound to look after the spiritual interests
of his devotees in their birth after birth until he could take them on to their
goal, i.e., to the feet of the Almighty "Thadvishnoh Paramam Padam Sada
Pasyanthi Suryayah."
Alike from
Baba's standpoint and that of the devotee, his altruistic activities constitute
the real essence of his personality and these still continue. Before casting
off his fleshy cloak, he assured the devotees that he was deathless and that
after his so-called death, he would be as vigorous and helpful as ever.
Thousands of devotees since 19J8 have experienced the truth of his statement.
Apart from the worldly help he has rendered, he has still been rendering
spiritual help, not the least of which is his standing at the deathbed, and
guiding the devotee's soul in the after life.
Rao Sahib Papiah
Chettiars wife is one of the latest instances of such help. She was not very
old at the time of her passing away and her demise broke her husband's heart.
Yet she had smiling face when the breath was parting from her body. The assuage
her husband's sorrow, she subsequently gave her message to him, informing him
chiefly of the facts that at her death Baba was by her side and that he took
her and placed her in a heavenly sphere, where she is still continuing happily
under his guidance.
Great is Baba's
Grace towards this humble servant of His, inasmuch as he has given him one more
chance of addressing fellow-devotees on the occasion of His Mahasamadhi. The
Mahasamadhi is an event of unique importance. While it took away the physical
body so well known and dear to the thousands that had flocked to His Feet, it
was the means of refining and sublimating their love to Him, and at the same
time starting a new era in Sai Bhakthi and providing a special ethereal entity
or Body that the entire people of India is not all i he world would be drawn
to. When He was in the flesh, some were repelled by the limitations and
peculiarities of His physical body and surroundings. But now happily, there is
no physical body. Its place being taken by an ethereal body or better still, a
perfect spiritual phenomenon that may be treated as a body or not a body
according to the ideology, convenience and pleasure of the devotee, it has
furnished a basis for a highly refined religious or spiritual group to gather
and work under His Name.
The body,
however much the impersonal or Nirguna Sadhakas may ignore or depreciate it,
has a very high value for the vast majority, to whom Saguna Aradhana is the
only possibility. Sai Baba is, and is not, Sai Baba's body. When we refer to
Sri Sai Baba, we refer only to his body and new comers to His fold must
necessarily think of His body, before they can think of Him at all. As was said
of Sri Krishna, it may also be said of Sri Sai Baba, that after living a
considerable time in the physical body, and performing Leelas through it, He
found that the time had come for the physical body to be shaken off and that
the memory of His work and teaching should suffice to continue and develop to
perfection the spiritual movement that He had started for the benefit of the
world thereby proving that He (Baba or Krishna) was not the perishable body but
that imperishable life—principle of thought and action, that is, the set of
forces that brought about the Leelas and Teachings and would continue to do so
up to the end of time, Krishna, though he left the body 125 years after his
birth is not dead; and he cannot die—He lives, hears our calls and moves with
us and in us in a mysterious way. Sai also after he cast off his body (age may
be 75 or 125 years) yet lives and works His wonders, and helps all and will
help all that care to approach Him. This need hardly be stated, much less
proved to you, children of Sai, who have ample experience of His living, moving
and having His being in and through you, as through so many vehicles and
channels.
To you what I
should say on this special occasion is that, having started the life of Sai
devotion, it is for you to develop ii more and more. You know that devotion to
Him is a force for good—for your good, good in every direction and for every
purpose. What is there that Sai cannot achieve for his beloved children? As He
is identified by us with God, we fully believe that nothing is impossible for
Him and that any shortage of gifts from him to us must be due to the working
out of law which divine providence has established and the working of which is
for our real and enduring benefit. We place our fullest trust in His Love,
foresight and providence for us and for all and will gladly accept even
apparent evils that befall us as first steps for ultimate benefit; in fact we
are applying the religious doctrine about the possibility of evil in a world
made by an Almighty God of goodness that evil is but apparent, and that evil
ultimately loses inself in good. Faith in Baba and his teachings increases and
should increase with the evils we endure; As Kunti put it "The mere
abundance of good makes us forget God—and it is the occurrence of troubles that
makes us think of Him at least mentally." At each suffering, let us
therefore, pray not merely for relief but also for increased power of
recognizing His real kindness that draws us more and more to Him and thus
improves us step after step in His own indescribable way. Let us ask for
increased power to endure evil and good and increased approach to that highest
faculty praised so often in the Gita and practiced by Sri Sai -
"SAMATVA" leading to "ASANGA". For those who cannot think
in such high terms of life, we have got another piece of advice. You go on
praying for whatever you need and working therefore with the fullest faith; and
His maternal kindness will shower increased fruition on your endeavors. As the
circle of Sai Bhaktas is growing larger and larger, we may find more and more
sympathetic souls that will help us not merely with their spiritual sympathy,
but oftentimes also with temporal help, rendered lovingly and fraternally as
between brothers and sisters. Indeed it is high time that their fellowship at
the feet of Sai Baba should get a concrete embodiment in the formation of a Sai
Baba Brotherhood working at and for Sai Baba mutts and mission all over the
country through Sai Brahmacharis and Sai Swamis. The entire set of Sai devotees
with these central springs or engines would constitute Our Visible Church.
The question is
often raised whether it is proper or advisable to pray at all for anything, as
God Sai whom we pray to is all-knowing (that is, knowing everything including
our needs) and all powerful, (that is able to give everything including
what we need. It is a sufficient answer at this stage to such a question to say
that so long as the impulse is given to us at the time of our dire need, to
pray to our powerful friend and protector to help us out of our helplessness,
it is but right to obey the impulse which is presumably an impulse sent by Him
as a veritable aid to our approaching Him and at least an apparent means of
securing good. This poor frail being called the undeveloped man need not be and
should not be overwhelmed by consideration of Logic, Theology and Metaphysics,
There is much in our inner working which we do not understand, at any rate at
the beginning, and in respect of which, the impulses of trust and prayer are
imbedded in us. Let us start with even crutches and totter on picking ourselves
up every time we tumble down and proceed strenuously to reach His
feet—achieving all worldly object en route. There is abundance of time
and no period of limitation fixed for the achievement of our goal. I say goals
purposely because our goals change with our march and the ultimate goal that
sacred works and great souls preach to us cannot be sighted at the outset of
our journeys. As we climb up taking "Excelsior" for our motto,
"Alps on Alps (will) arise, and the highest peak will be reached at the
distant future.
"I trust
that good will fall At last, far off at last to all And every winter change to
Spring"
For those who
eagle like ("Sampaty-like") glance across great distances of time and
space, a word of cheer is due from me. The higher regions you are to traverse
are not charted cut in any map or book. They can be hardly described in advance
with full reference to the
peculiar aspects of each individual case. But the absence of any such written
map or guide book is never felt by the fervent devotee because he has the
all-seeing eye with the powerful hand of the loving and beloved
"Ishta" with Him at every place and at every time and that will light
up the path, reveal the dangers that are to be avoided and pointing the way to
the goal, infuse the needed strength and enthusiasm, the discernment and
illumination that take one to the goal.
For those who are not privileged to soar
go high to their spiritual journey, the kind mother Sai provides numerous ways,
means and outlets of energy that will all conduce to ensure their progress here
and hereafter. As these are innumerable, I shall content myself with specifying
one and close this message. Let us all strive to taste the superior joy of
assisting others selflessly while securing a fair minimum of necessaries and
comforts for ourselves and families. Sai has done this for thousands, and is
still doing this for more. What he has done to so many He will do for you—for
each one of you. Make it a point, therefore to think of Him morning, noon and
night, to read about Him and bring Him into your life, whatever you are
doing—eating, earning, attending to your health or praying. A regular study of
Baba's Devotees' Experiences and Baba's Charters and Sayings or other books on
Baba is the surest means to keep you steady in this course and secure for you
success in your various aims and generally in life.
Once again, in the name of Sri Sai, I send you blessings for joy and
success in all your endeavors.
Success in life comes only to the bold,
the intrepid, the thorough-going, those who are indeed earnest about success
and prepared to sacrifice all, even pet notions, pet aversions, and pet loves.
It is not commonly recognised that one of the hardest things to give up is
one's weakness, the weakness that prevents man from facing the real truths of
existence. Often one finds something like a huge obstacles that stands in the
way of one's success and is frightened, but let him pluck up courage and stare
the difficulties in the face with fierce determination, to examine it, to dive
to its bottom and find out if it has real power to check his advance. Lo! such
examination reveals often the hollowness of the towering giants standing in his
way and the ease with which it can be knocked out. Often enough, when one
thinks himself helpless and inclined to despair, Jet him just shake himself up
and get himself into a prayerful mood, and cast about for ways and means to
achieve the end and carefully examine the possibilities of helpers coming to
his rescue. Ten to one, he is sure to get more hopeful and practical and
discover some at least with whose aid he will achieve at least partial success.
Let us all dare to think fearlessly as to the real strength, meaning, and
justification of so many assertions, assumptions, faiths, creeds and slogans
that are some times found to be exerting their influence in keeping us down.
Let us get to the bottom of ourselves. Let us revalue our aims, goals and
standards. Let us daringly put the question to ourselves, "What is it we
are really aiming at, and is the same worth our trouble, and if it is, what
steps are needed to achieve success?" and let us resolve to take every
stop necessary even if it involves the highest sacrifice, because the cause
must be worth the sacrifice. If it is worth the sacrifice, it is cowardice to
withdraw from such sacrifice. If mere living is not our goal, if there are aims
much loftier and nobler than bare living then, we must be ready to sacrifice
life itself for achieving such goals; and every comfort or amenity that we are
hugging to our hearts now should be sacrificed with readiness.
Let us take for example our entire
outlook on life today, first individual, and then social, political or in other
directions. Why not spend 15 or 30 minutes of earnest thought everyday to this
most important matter? Let us not fear that our search will lead us to
Philosophy that will make us mad. It is not quest of wisdom that will bereave
us of reason. What does it is the present drifting in cowardly fashion along
the various currents of thought that strike against us by the so-called public
opinion which in reality means the indigested and unanalysed views of numerous
thoughtless or poor thinking individuals, each receiving and passing on what
are called current ideas. Let us dare to stand against the current to grapple
with it, to demand of it reason to justify its assumed power and soundness. Not
infrequently shall we find that the assumptions, which easy going people fall
in to about their capabilities, their duties, and their possibilities, are
really unjustifiable. First let us take the question what we are living for and
striving for. It is really for the loaves and fishes that the vast majority are
running after? Is it wealth that I am wanting or seeking? Is it position, power
or fame? Am I seeking to be in the limelight in the eyes of vast multitude? Let
me decide as an impartial judge would decide as to which of these or any thing
else, I am the slave. After boldly divine within and examining the course of
conduct I am pursuing, let me decide which motive or power is the dominating
motive or power in my case at present. After that, let me conscientiously ask
"Is this the only thing that life has to offer or are there other possible
goals and, if so, is this the best of all the alternatives? Is it really worthwhile
living, that is, spending my lifetime and all my life energies for this object?
What pleasure, happiness or satisfaction do I derive—first aiming at this, next
by striving and taking various steps to reach this, and last the actual
attainment of this object?"
One need not shy at this questions either
with the fear that people coming to know of such self-enquiry may laugh at it
or the fear that one would set himself in opposition to numerous others by
pursuing one's lonely course in total defiance of popular conventions, or even
the fear that the strenuous mental efforts involved might shatter one's entire
physical and mental frame and lead one to the sick bed or the mental hospital.
Come what may, we must dare and struggle to reach the highest, and if we fall
there is nothing to bar fresh and repeated endeavors in the same direction with
real faith in God and the Guru. If such spirited efforts are made, they will
undoubtedly lead us to the highest that life has to offer.
It is in the above strenuous spirit that
Sri Sai Baba worked upto 70 years of his life; and it is that which accounted
for the perfect integration of his character. That character being essentially
of the elements is known as Daivaprakriti. His integrated character may be
termed Divine. He dared to take up the great truths of the Mahavakyas e.g.,
"Ayam Atma Brahma" "Tatvamasi", "Aham Brahmasmi"—
expressing them in the Arabic and Urdu forms "Analhuq" and "Maim
Allahum". While many are staggered at the practical impossibility of their
overcoming their ideas of being individual self by dissolving in the cosmic
self from which it emanated (in the manner in which a pratibimba emanates from
the bimba), Baba dared to give up the self and merge himself in the universal
being, Allah. While most of us cannot escape identifying ourselves with the
physical sheaths called the "body", he dared and succeeded in
crossing those sheaths and transcended the body. In his own words, "This
body is my house, My Guru took me away far from it long ago". That
is by the Guru's grace, he overcame the Dehatma-buddhi not only intellectually
but also in actual realisation. "Place this body upon a funeral pyre and
burn it", he said referring to his own body, "and I shall be witness
of it unaffectedly." That is, while he was in the flesh, he fully realised
himself as out of it, that is, he realised his divine nature as a jeevan-mukta
does and was a jeevanmukta; and in Oct. 1918, when his physical sheath was cast
off, he would be a Videhamukta with however a determination—the determination
to continue to do unattached beneficial work to help the devotees, that is, to
work as Iswara. That is the meaning of his Mahasamadhi. In this Mahasamadhi of
his, we the devotees find the full benefit. We glory in it. We make the fullest
use of it by holding before our minds' eye the picture of Sai, his deeds, all
glittering as divine traits. And this picture growing vivid every day not only
blesses us in various efforts but transforms our whole life into His or Him.
May He now bless one and all!
I am addressing you once more on the
occasion of Sri Sai's Mahasamadhi day.
I begin naturally
with gratitude to Sri Sai for prolonging the life of this body and
endowing it with sufficient health and energy for continuing his service
and attending to the movement. My next duty is to thank you all for the interest you have all shown
in Baba's Bhakti and service. Faith, intense faith in Sri Sai with
oftentimes manifestations of the power of that faith, forms one of the easiest means of our performing the
duty we owe to Baba and to humanity.
Our self-interest in the lower and the higher sense alike prods
us to develop that same faith. The manifestations referred to above may occur
only in very few and rare cases, i.e., in those whose psychic powers have been
developed to the extent of helping them to put forward correct predictions, to
heal ailments, physical and
mental, and to do other notable
work in the name of Baba. These form
striking evidence of Sai's favours and are highly prized. We shall all be
grateful for such powers, alike when manifested in ourselves or in others, yet
at the same time as there are confused and conflicting notions as to their
causation and significance, their value and utility, a few words may be added
here immediately for the guidance of the vast masses of Sal devotees. Great
respect ii undoubtedly to be shown to a Devotees in whom such manifestations have appeared,
especially for the selfless service for which they are utilised. In fact, this ought to lead to emulation,
to lead many a devotee to develop the intensity of faith in himself to the
extent necessary for such yogic manifestations to appear, provided that health,
age and other circumstances facilitate or render possible such manifestations. In persons debilitated by age, disease
or other similar circumstances, intensity of devotion may be accompanied by
serious results affecting health, sanity and even life. It is therefore
advisable for such emulating devotees to seek the aid and counsel of Gurus and
other competent persons before and after undertaking such a task. But let no
one mistake such manifestations or the intensity which is their cause to be the
be-all or end-all of our spiritual endeavour. These yogi manifestations are sometimes
very puzzling and sometimes appear where marked or any spirituality is absent.
But when all is said and done, it is certainly better to have faith, especially
faith marked by such manifestations. It is a noble ambition to reach even this
height. In has its dangers in case it is misunderstood, especially by the
person who has these manifestations.
It is hoped
that one and all of you would bestir yourselves to develop greater and greater
faith in Baba and put forward greater efforts to serve humanity especially in
the form of Sai Devotees in ways open to all —ways that benefit our fellow
creatures in numerous directions and numerous walks of life. To give only some
instances of such ways, here it may be pointed out that those who compose
brilliant songs on Baba or record them through Gramaphone records or produce
excellent, faithful and inspiring Sai Dramas or Sai Biographies are no wit
inferior to other Sai Bhaktas. But it is not everyone that has such gifts.
Another instance or way may be pointed out. Help in such public causes as the
Building[1]
of an All India Sai Mandir is another way. It has indeed been commenced at
Mylapore, But owing to lack of workers, the construction has practically
stopped many months back; and the walls are still standing only 9' high; and
over ten or twenty thousand rupees would be needed before the building can be
completed even on a humble scale. Those who are really anxious to serve the Sai
Movement and care to help it on, can either give suitable gifts themselves, or
induce public-spirited and liberal gentlemen and ladies to do the same. This
article and appeal may well be closed with the prayer that Sri Sai Baba may
guide and help all his children with his wisdom and grace to lead happy and
useful lives and be become lights unto others illustrating the marvelous
benefits of Sai faith.
What is
termed Death in the case
of ordinary people is termed 'MAHASAMADHI in the case
of Parama Jnanis and Parama
Bhaktas like Sri Sai Nath Maharaj.
The change in terminology is essential to prevent people
to attach association of death of an ordinary individual
to the parting of Saints from their body.
In the case of ordinary people death is a thing to fear and undesirable
termination of the known enjoyments of life and transition to
an Unknow State (that undiscovered country
from whose bourn no traveller returns). To the
Parama Jnani and a Great Samartha like Sri Sai Nath Maharaj, the State
beyond the border is just as clear as the present State and has nothing to
cause fear and can also be so regulated as to carry out the
further stages of One's Mission in Life. To many a Jnani or Bhakta that state is
sought as one continuous, uniform,
homogeneous stale in contact
with Divinity and
is often referred
to as Vaikuntam, Kaivalyam,
Mukti, etc.
Vaikunte in Pare Loke
Scriya Sardham
Jagat Patih
Aste Vishnuh
Ameyatma
Bhaktir Bhagawatir Sah
(i.e.) In that Supreme Heaven, Vaikunta,
the World's Lord, Vishnu, The Immeasurable, The Infinite remains with His
Consort along with his Bhaktas and Bhagawatas.
The Bhaktas are
those who rejoice in the company of the Lord. The Bhagavatas are those who
proclaim and broadcast the glories of the Lord unto all. The Mukta Stage is a
Nirguna one quite in contrast with the Saguna Stage. To the Mukta or the
Liberated, individual personality attains Laya in Supreme Personality,
Paramatma, and there can be no unhappiness or change there. Thus the
Mahasaraadhi of the Pararaa Jnani or the Parama Bhakta is a Blissful State, the
reaching of God -'Allah Milnar”, and thus the term 'Mahasamadhi' with its happy
association is used to denote what happens to such Parama Jnani or Parama
Bhakta like Sri Sai Nath and not the term 'death1. In fact there is
really no change in them at all. Sri G. G. Narke giving his statement in 1936
said,—
"Baba is
now in the State in which
he was when in
the flesh, and when
he was in the
flesh he was in the
State in which
he is now"
Thus the first
great truth that Baba's devotees should think of on the occasion of Baba's
Samadhi Anniversary is the above stated fact that there is no change in Baba.
HE WAS, HE IS, AND WILL EVER BE AN APANTARATMA. This has been stated by Krishna
about all souls and is realized by a Parama Bhakta and Parama Jnani like Sai
Baba; viz.,
Natve Vaham
Jatu Nasam
Natvam Name
Janadipah
Na chaiva
Na Bhavishyamah
Sarve Vayam
Atah Param.
i.e. there was
never a time when I was not, when you were not, when others (these rulers) were
not nor shall we cease to be hence forward in the future.
Dehinosmin Yata
Dehe
Kaumaram
Yauvanam Jara
Tata Dehantara
Praptih
Dheeras Tatra
Na Muhyati
i.e. for the
embodied Jeeva, as there are stages of infancy, adult age and old age, so also
beyond that is the attainment of a new body, the wise and courageous man is not
confounded and falters not at that.
How Baba spent
the closing portion of His life is known to all his devotees. He went on with
His usual devotees, protecting them everywhere and giving not money as usual or
as special gifts and passed away from the fleshy life to the life beyond the
border, calm and collected and thereby set an example to all wise people to
follow. HE CONTINUES TO EXIST but in an unseen state. That does not mean that
His activities for the benefit of devotees, that is either the devotees already
existent before Duserah. 1918, or those becoming devotees thereafter, ceased or
cease, Unfortunately several misunderstood His passing away as a total loss of
His Presence and Sai Nath had to correct that impression.
Bapu Saheb Jog, who was daily
performing His pooja, thought
that Baba was dead and that no Arti was necessary. So
Baba appeared to Laxman and told
him the wrong impression of Jog and directed him to go to Dwarakama where Baba's body was
lying and to do Arati. Accordingly Laxman did the Arati
before the body o Baba before it was interred. Baba had given several
hints about His passing away which were recalled only after His Samadhi.
Chota Khan says, 'Baba said
"Turbaie Hun Dande Hanin"
(which means "From my tomb I shall be
active"). Baba also assured Mrs.
Tarkhad Damodar Rasne, Uddav Bua and others that after Mahasamadhi no one was to fear. Each one of them feared that after the passing away of Baba they would be left without help. Baba
assured them that wherever they might be they had only
to think of Baba, and He would be there with them to
help them. Innumerable devotees have
found this to be a fact from their own experience. In fact from Gita declaration
of Sri Krishna and Baba's own declaration,; it could not be otherwise.
As
Sri S. B. Dhumal states and other
devout bhaktas say.
"Where is Baba gone? He is still existing and helping (even after
Mahasamadhi)".
One that goes through Baba's Charters and
Sayings, and the Devotees' Experiences published in Sai Leela, Masik, Sai
Sudha, Sai Satcharita and other books Sri Sai will be thoroughly impressed with
the perfect truth of the above. Sri M. B. Rege in his preface to The Gospel of
Sri Sai Baba, expresses this most tersely; 'BABA IS GOD; to me HE IS NOT
GONE," and innumerable people who make up their minds to trust these
statements and adopt Sai Pooja, Sai Bajan and Sai Dyana etc., will have the
perfect peace and perfect protection that Sri Sai gives now as he has always
given. It is not necessary to dwell upon the matter any further especially to
readers who might have read the three years' Mahasamadhi messages. It is
appropriate to close this message with Baba's own message given on the morning
of 23-8-54, in person, after he appeared (Sakshatkara) to an Ahmedabad Lawyer,
Sri Champak-lal Chimanlal Mankewala in the following words:—
"Write to Sri Narasimhaswami that I
(Baba) am always present before my Bhaktas. I will be the guiding and all -
pervading power that shapes the ends of the devotees and even of the
Universe."
This is the
great and most precious truth that any devotee can care to have. Let every
devotee ever remember this and get on. He will prosper by constant remembrance
and protection of Baba.
So many
Mahasamadhi Messages have been written from year to year in this journal and
else where. This time, let us make the message extremely practical and
extremely brief. What is the good of a person saying that he is a Sai bhakta if
he will not dwell in his heart over and over again on Sai and absorb the
salient features of his life and make them part of his own? Take death for
instance which comes to all human bodies, to Sai's as well as other bodies.
What did Baba say about death and how did he act about that death? He has
stressed in his Charters, what be, as Krishna, said in the Gita. that death is
merely passing from one form to another—from the seen to the unseen. If a
person does not lead a life of vice and crime entailing punishment at death, he
has no reason to fear the end of that life in the form of death. Nobody fears
changing his clothes or passing from one room to another, and through prayer
and austere life of self-sacrifice you can come closer to Salvation. Prayer
lightens the heart and fills the mind with peace, strength and purity. Prayers
are powerful spiritual currents. There is nothing so purifying as prayer.
Prayer is the key of morning and bolt of evening.
Sincere prayer
draws the Grace of the Lord. Prayer sharpens the brain and the intellect.
Prayer elevates the mind; it can reach a realm where reason dares not enter the
Kingdom of God. Prayer is a mighty spiritual force. Prayer generates good
spiritual currents and produces tranquility of the mind. If you pray regularly,
your life will be gradually changed and moulded. Prayer purifies the mind and
the intellect of man and fills them with Sattwa.
When the mind
becomes pure and Sattwic, through the power of prayer, the intellect becomes
sharp and keen. It was the prayer of Prahlad that rendered cool the burning
oil, when it was poured on his head. Prayer without attachment will ultimately
lead to Moksha. The Lord is formless. But He assumes many forms, out of His
free will, through the fervent prayers of the devotees. Empty prayer is as
sounding brass or tinkling cymbal. These can be no idleness where there is
prayer. Heartfelt prayer clearly shows one the next step. Prayer is the trusty
companion along the weary path to Moksha.
The best form
of prayer is the Gayatri Mantra. A Life destitute of love and prayer is like a
sapless tree in the desert. Prayer of a cunning, crooked, wicked man is never
heard. Pray at least for five minutes daily, when you get up and when you go to
bad. Pray first for the peace and prosperity of entire world; then for
yourself. Commune with Him daily in the depth of your sincere prayer. Prayer
should spring from the heart. It should not be lip homage;, Prayer that comes
from a sincere, true heart is at once heard by the Lord.
Pray sincerely, fervently wholeheartedly from the bottom of your heart. Then alone will God listen to your prayer. Pray not for relief from suffering, but for strength and endurance to bear it. Pray to the Lord for strength to overcome your defects. Send the arrows of prayer in all directions. Perhaps one will surely enter the Lord's heart. Your duty is to pray and only that. Worry not whether He hears or not. Hold on to prayer, no matter how numerous the temptations that assail thee may be. Thou shalt build an impregnable fortress by prayer. Prayer is thy refuge and sheet-anchor.
The Mahasamadhi
Dav of Sri Sai Baba comes off this year on the 15th of October and, as the Sai
Sudha of October'56 containing the Mahasamadhi Message would not reach our
readers before the 15th of October, we have to issue that message in the
September issue as explained on
numerous previous occasions,
Sal Baba
Mahasamadhi is not a matter for regret. The parting of the soul from the body
in the case of the ordinary house-holder is generally considered very painful,
and poetry largely feeds upon the sentiment of sorrow on such occasions. In the
case of Sri Sai Baba the parting of the breath from the physical body was not a
matter to be regarded as painful either for Baba or for those connected with
him.
Baba was a
perfect realiser of the soul and a thorough master of Atmajnana. It was not
mere book learning as to what the nature of the Atman is. It was one of perfect
realisation. He lived the life of one who noted that he was not the body, nor
the artificial personality meant by people's ideas about him and his own ideas
mostly based upon the body and its activities. As he said on some occasions,
his Guru Mourshad took him away from his body, that is, long ago he cast away
the idea that he was the body-self that practically every one of us takes
ourselves to be. He was dwelling almost constantly on the Lord. Allah and Had
were ever on his lips and in his heart. Consequently they were so even at the
time of the parting of his breath from his body, and according to Bhagawad
Gita, the effect of that would be to make him the perfect God or Brahman after
his leaving of the body. Every real bhakta who is ardent in his attachment to
Baba has ample proof that Baba is still active and vigorous as God is in his
dealings with his bhaktas.
Samoham Sarvabhuteshu
Name dveshyo
Asti na Priyah
Ye bhajanti
tumam bhaktya
Mayi te
teshu cha api
aham.
This means, the
Lord says, “I am perfectly even and
equal towards all creatures. I have
neither friend nor foe. But those who
attach themselves to me by their devotion, are in Me and I am in them*. 'Ma me bhaktah pranascyati' (that is the Lord says, 'No devotee of mine ever perishes” for the best of reasons that there is the Lord to look after the yogakshemam of such a
devotee). So many devotees of Sai are
now experiencing His constant and perpetual guardianship, protection and help,
in almost every matter, that there is no necessity for pressing this truth further to show that Sai is still
there after His Mahasamadhi and
is not gone. How can God go and
where is He to go? But it is not every
one that gets
the benefit of His continued
existence and protection. The devotee
has to attach himself at first with some degree of effort to Sai Baba and then
he can get the full benefit. Even if he is a sinner, and a low creature
by previous karma still he can start a new life by contacting Sai.
Apichet Asi
papebhyo
Sarvebhyo papagrit
tamah.
This means that
even if one is the worst of sinners, the Lord promises that he might change his
life soon to become a perfect bhakta or jnana. So every one who cares now to
think of Baba, to study about him to contact his bhaktas and to attend
proceedings such as puja, bhajan, kathas, etc., impressing people, with the
nature of Sai, gets undoubted benefit, and our Mahasamadhi Message this year
may close with pointedly drawing the attention of all our readers to this fact
that every reader should make his contact with Sai Baba as full and perfect as
it can be and then rich will be his reward. As will be seen from the Foreword
(to Volume II of the Life of Sai Baba,) furnished by Sri B. N. Data;, Home Minister with
the Government of India, every portion of his life is covered by Sai Baba and
happiness with success is the result, May similar contact, similar success, and
blessings be the lot of every reader!