SAI BABA, THE EMBLEM OF HINDU-MUSLEM UNITY
MEDITATION
We have the authority of
the sruthi of the holding that salvation is bestowed on the erring soul
from out of the abounding grace. The Upanishads declare that the Atman
is not to be reached by reflection. Steady meditation or largely hearing the
scriptures. But this does not absolve us from the duty of trying to quality
ourselves for receiving the grace of God.
In this endeavour, it has
been the traditional Indian belief that the help of a guru or spiritual
preceptor is absolutely necessary. Satyakama in the Chhandogya Upanishad
declares that he heard from teachers as worthy of reverence as his own guru
that no progress can be made in spiritual life, unless one sits at the feet of
a preceptor and learns. This belief, which is expressed in many places in our Upanishads, is based on the fact that the
goal of religion is realisation and experience, and not knowledge in the
ordinary sense. One cannot hope to realise that experience through mere study
of books. Even in the matter of acquiring knowledge, it has been the accepted
tradition among educationists all the world over that oral teaching is superior to teaching thorough books. Plato long ago drew the distinction between
the two, when he set that the knowledge acquired from books was as helpless as the
books themselves, while the knowledge acquired from a teacher was vital with
his life and rich with his experience. Cardinal Newman in the last century was
equally insistent on the necessity of oral teaching and discussion in
education.
The widespread need felt in
many religions for a mediator between the fallible soul in the Supreme Lord is
in some respects akin to the need felt for a teacher in the spiritual quest.
The teacher is required to guide our steps along the narrow and difficult path
or religious realisation. A mediator is felt as necessary for interceding on
our behalf for the grace of God. The consciousness of our own imperfections is
behind the need felt for both the guru and the mediator.
The discovery of divine
incarnation tended to lesson appreciably the distance between the creature and
the Creator. The worship of divine incarnations is, from one point of view, a
recieration of the need for mediation. If God could become a man among men and
live and move among us, we might approach him with less diffidence. In the
Christian scheme of salvation, Christ stands as something of a mediator between
the soul and God. The Roman Catholics have approached Mary, mother of Christ,
for intercession. Even in the austere faith of Islam, the Prophet is beveled to
intercede on behalf of the faithful on the Day of Judgment. Prayers to saints
for favours and intercession arise from the belief that perfection in spiritual
life confers on them miraculous powers and qualifies them to mediate between
God and the erring soul.
South Indian Vaishnavism is
known to cherish faith in Lakshmi, the Consort of the Lord, as the hope of the
weak and the erring. She is a fountain of grace, and helps to temper the strict
justice of the Lord.
In the Chhandogya
Upanishad there is the parable of a man led away blindfolded by robbers
from his native Gandhara and abandoned in a strange and lonely place. When he
was desperately seeking for light and guidance, someone who accidentally came
there gave him directions to find his way home again. There upon he proceeded
in the direction indicated and reached home after much toil and trouble. If the
erring soul, led away by the passions, is like the man, led away from home by
the robbers, the Guru Who shows the path to spiritual perfection is the
chance-met stranger who pointed out the way back to Gandhara.
The consciousness of
imperfection and the sense of being lost, which are stressed in this parable,
are basic facts of spiritual experience. They point out the need for the guru
and the mediator. This felt need does not in any way detract from the mercy and
grace of God as a matter of right. For judged from the stand point of our
fitness to be loved by God and granted salvation, how many of us can pass the
test?
Acknowledgements
By
H.SRINIVAS, Journalist,
Calcutta.
It is a curious irony that
the world at large ignores the Divine Name. The fact is, that absolute devotion
to the Holy Name is not so easy to develop as it is supposed to be. Love fro the Name grows purely as a result
of supreme religious merit already acquired. It is only when you drink nectar
(AMRIT) that its potency reveals itself. There are some who neglect their wealth,
pride of position, learning or capacity to do pious and charitable deeds. A
humble devotee often succeeds while proud pandits and stiff-necked yogis may
miserably fail. The Will of God is a mystery; His grace makes the dumb eloquent
and the lame cross over mountains. God is the culmination of all the
PURUSHARTHAS (Dharma, Artha, Kama and Moksha). It is generally in times of utter desperation and desperation and
difficulty that people fall back upon the Name. Worldly pursuits are futile
like trying to collect water in a sieve, which disappears in the twinkling of
an eye.
Lives of hoary Saints and
Sages in the past have established the truth that the glory of the divine Name
as sung by the Scriptures is based on incontestable truth, being infinite and
indescribable and mysterious. Even in a single Name of God uttered in the
proper spirit can deliver one from worldly bondage. The great sinner, Ajamila,
attained the Supreme Abode by uttering the Divine Name “NARAYANA” during his
last moments, even though he took the Name with the object of summoning his
youngest son, Narayana, to rescue him from the clutches of the emissaries of
Death. The name is, indeed described as a
veritable wish-yielding tree (KALPATARU). The shadow if its effulgence
flashing within the cavity of the heart dispels the grossest darkness and
removes the vilest of sins. The Scriptures, again, describe the Name as Divine
in essence, All pure; All-perfect; and Eternal; the embodiment of Knowledge and
Bliss (SAT-CHIT-ANANDA), for they assert that the Name of God and God Himself
are perfectly identical.
The Scriptures have laid
down various methods of God-realisation, and the hoary Rishis in the past were
able to live up to these standards, but we are passing through the terrible Age
of Kali, which is not conducive to such difficult practices. The span of human
life is all too short, and the pre-occupations of the average individual in
these times call for the expenditure of enormous time and energy, leaving no
room for spiritual pursuits. Says a passage one great BHAGAVATA: “Though this
age is full of vices, yet it Possesses one great virtue in that during this
period, though the mere chanting of the Divine Name one can obtain release from
worldly bondage and realise God. That which was attained through meditation in
the Satya Yuga, through the performance of sacrifices in the Treta Yuga and
through personal service and worship of God in the Dwapara Yuga can be
accomplished in this Kali Yuga through the mere chanting of Sri Hari’s Name and
Glories.” Says the GARUDA PURANA- “Ye mortals, do not be terrified by the huge stocks of blazing before you; it
will be extinguished by the shower of the cloud-like Name Sri Govinda.”
The well known
sixteen-lettered MAHA MANTRA or SHUDDHA-NAMA of Sri Hari, composed of the three
Names, HARI; RAMA; KRISHNA;
“HARE RAMA HARE RAMA RAMA
RAMA HARE HARE;
Is revealed to the world in
the KALISANTARANOPANISHAD, in the course of a conversation of Lord Brahma and
the great Saint-Devotee. Narada, as the one and only means of crossing the
ocean of Maya and obtaining Divine Grace, especially in the Kali Yuga. The
number of times the MAHA-MANTRA is to be repeated is prescribed as three and a
half crores of times, and an appeal is hereby issued to all Hindu Devotees to
start at once the Upasana of this NAMA MANTRA. A bath is not essential, nor is
it obligatory that it should be performed in any special place of worship or
posture, or any particular period of time- from early morning up to any time in
the night you may perform JAPA; notwithstanding the fact that you may be
engaged in work, or moving about. Keep a record of the JAPA whenever possible.
While observing silence (MOWNA VRATA) you may write the MAHA-MANTRA on paper.
Let it be as easy and spontaneous as
breathing; as dear as the Blessed to do likewise, (DHYANA) at the same time for
added benefit. Induce others to do likewise. JAPA can be done silently, or
audibly, singly, or in the groups, as the circumstances may permit. KIRTANA, or
mass chanting of the Divine Name, generally set to music, makes a deep
emotional appeal, has an exquisite sweetness, all the own, pacifying and
purifying the whole atmosphere around, also facilitating the fellowship of the good
(SAT-SANG). Many kirtaniyas earn a livelihood by simply doing Kirtana, and they
are worshipped and adored through the mighty.
HARE RAMA HARE RAMA RAMA RAMA HARE HARE;
HARE KRISHNA HARE KRISHANA
KRISHANA KRISHANA HARE HARE
Power of the Holy Name. It
is believed that Bhagavan Krishna abides in a place where Kirtanas or Hari
Kathas are held, and blesses the devotees.
Although certain sins are
committed against the Divine Name, and evil-minded people make the fullest use
of the Name as a cloak to cover up their filth, ultimately, by Divine Grace
good results follow in the end.
As tender children are
solely dependent upon their relations for existence and support, man has no
support except by the grace of God. The MAHA-MANTRA referred to, tears off the
sixteen sheaths of a Jiva, and reveals the Supreme Brahman. It enables a
MUMUKSHU (aspirant) to attain the Supreme Four-Fold States; viz., SALOKYA,
(living in the same abode as the Lord); SAMIPYA, (nearness to the Lord); SARUPYA,(possessing the same form as the
Lord’s) and SAYUJYA,(identity with the Lord). Literally, the three Names
of Sri Hari, (the cream of the
Upanishads ) signify:- HARI= one who
steals the hearts of devotees; (also one who destroys sins, even though
remembered by those of a wicked mind, as fire burns even when touched
unknowingly); RAMA= HE in whom the
yogis tale delight; (also the Supreme Brahman who is infinite consciousness and
Eternal Bliss; from whom the yogis derive eternal pleasure); KRISHNA= one who
draws the hearts of devotees; (KIRSH=existence;
NA=bliss), (the Supreme Brahman in whom both these attributes are combined.
Glory to the Divine
substituted, as follows:-
“Hare Rama, Hare Rama, SAI
Rama Hare Hare,
Hare Krishna, Hare Krishna
SAI Krishna Hare Hare”
SAI BABA, THE EMBLEM OF HINDU-MOSLEM UNITY
BY B. V. N. SWAMI
Sai Baba as the living
symbol of unity. His life and teachings were the strongest and most forcible
exposition of the underlying unity of all communities and creeds of India. In
his person he combined the Hindu boring of earexhuberants and Moslem
circumcision. None could be sure even the till the last moments of his life
whether he was to be treated as a Hindu or Moslem. The Hindus worshiped him
with Vedic mantras and were taught their sastras and mantras by him. The Moslem
were taught bits of Koran and were given by him funds, for their Haj, i.e.
pilgrimage to Mecca. He pronounced namas and the names of Allah at one time and
the names of Hari, Vittal Datta Narayana, and all the ten avataras at other
times. He enabled the Hindus to develop their souls with the help of images,
pictures, Padukas and other forms while he attended to the needs of Moslems,
parsis etc, along lines of Nirakara worship. Under his inspiration, the Hindus
built or rebuilt mosque, when the Hindus worshipped him as their Guru-god
there. He hated proselytism in every group and himself protected the Hindus
from the frenzied bigotry of Moslems and the latter equally from the
intolerance of the Hindus. He tamed the fierce spirits of all groups and made
the lion and lamb eat off the same plate. Fraternal Love and Harmony were not
only taught and enforced by him but made part of the daily prayers (the Aradana
Krama) of all his devotees. They sing of him daily as looking on Hindus and
Moslems as his two eyes; and they accepted the offerings made to him by all
communities and issued by him thereafter as his prasad. All communities vied
with one another in joining his car-procession, his Ramnavami day his
Panjasandal etc. So far as the less cultured devotees were concerned, the
Hindus and Moslems were getting assimilated to each other’s language, manners,
tastes and modes of life. The assimilation of religious culture, doctrines,
dogmas and observances especially by the highly learned men of each group was a
more difficult task. Unless one achieve a unity between the essential bases of
each great or well developed religion prevalent in this country, one cannot be
said to have taken the first great step to unify these faiths, Sai Baba has
indeed done this and is and is even now doing this; and we shall give a few
facts to shop how he is doing it.
Unity of all great
religions is not n new idea. The great saints had always a glimpse of it.
Ekanath and Namdev noted it and worked in their own way towards it- by
attempting to pare off the most obstructive features in each- or such that
could be easily weeded out without hurting the essentials of the systems. In
Hinduism, what Islam cannot easily abide is worship of images (and other forms)
and the exuberant growth of mythology, assigning to God and Gods, a very human
and often subhuman mentality and behaviour inspiring not reverence but contempt
or pity in an unbiased spectator. These poet- saints and several others in the
south and north, east and west tried to laugh out ideal worship and all the
fables of gods and goddesses- and to draw people to the truths of morality,
metaphysics and Religion. The unity of God, his perfections, His all embracing
love, his unlimited knowledge, power and nature were stressed by them. All
these saints including some who are still with us have led us in this, the
right direction. Yet how far are we within sight of any system or device that
will not only expound doctrines and truths acceptable to all religions, but go
also further to bring the thinkers and blind followers of all groups into a
common fold? We shall show how Sai Baba took the practical steps leading to
such a consummation.
The one point about God
that all religions accept for their theory and practice is that while He is
immeasurable, and thus advancing beyond personality on the side undiscerned by
us, He is also a person, a most loving Father with vast power and vast love. In
fact, most agree in saying that God is love. It is His love that attracts
millions to him in every creed and every country. If God-idea is to be freed
from innumerable mythological accretions, one great step would be achieved in
bringing Islam and Hinduism to a common plank. The Voltariain work of
destructive criticism, especially through ridicule provokes and stiffens
opposition. The wise saint would naturally steer a safer, easier and more
constrictive course. The best way to make a man forget undesirable things is
not by direct attack. For instance, if a man is to be made to avoid thinking of
a black monkey at the time, of dinner or worship, we should tell him, “Do not
of that animal at meal time.” That is the surest way of his remembering it.
Awisse guide or guardian would on other hand set before him highly attractive
pictures of other objects and thus help him to forget the objectionable
creature. Similarly to help people out of mythologies (and images) the best way
is to place before their view something clothed with the power divine and love
divine. Is there such an object? Yes. It is the divinity endowed Guru that
serves this object, (to be
continued.)
Mahasamadhi celebrations
1.
Sai Bhakta Samaj, Calcutta.
Sai Bhakta Samaj, Calcutta, celebrated the Mahasamadhi anniversary from
the 24th to 27th September, at 63/2-A, Lansdown Road, and
120/B Rash Behari Avenue. Laksharchana was offered at both the places and the
poor numbering from 80 to 600 were fed on all the days at Rash Behari Avenue by
the South India Club and Sri Jaya stores and the Samaj. On the Mahasamadhi day
the South Indian Bhajana Samaj distributed cloths to the needy under the
auspices of the Samaj. On the 25th
a lecture on “Sri Baba avatar and disinterested service in His worship”
delivered by Sri.Subbiah Pillai was followed by Sai Bhajana. On the 27th
a meeting of Sai devotees of Sri Jaya Stores was held, when messages from
B.V.N.Swamiji, His Holiness Swami Sivananda Saraswathi and Sri S.P.R.Naidu and
the annual report of the Samaj were read.
2.
Sai Nursing Home, Tenali.
Sri Sai Bakta Samajam, Tenali, performed the Navaratri and Mahasamadhi
Celebrations at the Mandir from 18th to 28th September.
There were daily puja and bhajans and Harikatha Kalashepams. On the Samadhi
Day, Aradhana was performed according to Vedic rites and a procession in a
decorated car was taken through the main streets. Mr. Mohan Rao from Bimavaram
entertained the devotees with his sweet bhajanas.
3.
Sai Baba Baktha Samaj, Madura.
The Madura Samaj celebrated the Maha Samadhi anniversary from the 18th
to 27th September. The daily programme consisted of Abhishekam,
Archana and music. On 27-9-44 hundreds of poor people were fed. A public
meeting was held, Sri Anantharama
Iyer, Dy. Superintendent of Police, presiding when Dr. N. Suryanarayana Iyer
read the message of Swamiji. The celebrations concluded with grand procession
with elephants and camels lent by Mr.R.S.Naidu of Meenakshi Devastanam,
leading.
4.
Punganur Sai Samaj
Sri Sai Baba Baktha Mandali, Punganur celebrated the Mahasamadhi
Anniversary from 18th to 27th September with daily puja,
bhajna and music. Sri B.V.N.Swamiji’s message was read on 27-9-44 and also
translated into Telugu before a large audience of devotees.
The 58th Birthday of Swami Sivanadaji Maharaj, President
Founder of the Divine Life Society was celebrated by the members, devotees,
admirers and inmates of the Sivanandashram on the 8th September in
the Ashram premises. The programme commenced in the afternoon of the 7th
with Kirtan, Bhajan and Lectures by many Mahatmas and learned scholars; Sri
Swamiji delivered a thrilling lectures on the essentiality of spiritual culture
and easy step to God realization. Friday the 8th was celebrated in a
grand scale. There was Prabhat Pheri and Heven. Sadhus, Sanyasins, Mahatmas and
the poor were sumptuously fed. After feeding, there was lectures by various
aspirants. At half past seven Ganga Pooja and Arati was conducted with grand
illumination. The Divine Life Drama was staged by ametures at P.M. The function
came to a close after an early morning Boat Sangirtan.
We have
received report of the working of the Sai Bhaktha Samaj, Calcutta, for the year
ending 27th September 1944. There is a expansion in the activities
of the Samaj. Weekly bhajans were not confined to the Head quarters alone, are
being held by different homes in turn by the devotees. About 12 lectures were
delivered by distinguished speakers under the auspices translation of Sai
Manamam by Sri B.V.N.Swami and in bringing our a Bengal edition of
Sahasranamavali.
Mahasamadhi Anniversary of
Baba was celebrated during the year on a grand scale. The Samaj celebrated also
the Birthday Jayanthi of Sri Ramana, Lord Gouranga, Sri Sivananda and other Mahatmas.
For the
dissemination of Sai Bakthi among the Bengali speaking public a sister
organization called Bangya Sadguru Sai Sammelan was formed on 1-1-44.
During the year
a sum of Rs.2325-60 was received through donations and a sum of Rs.2332-15-0
was spent on poor feeding on Sundays. The Samaj deserves to be congratulated
for undertaking poor feeding, a dearer and nobler object than which could not
be found.
The report closes with an
appeal for Building Fund.
Harihar. Sai Samaj has been formed
at Harihar by the Madras residents with Mr.Ramachandra Iyer Local Audit
Officer, as President.
AN APPEAL. The Honorary Secretary,
Shirdi Samsthan of Sri Sai Baba, has issued an appeal for funds for the
construction of Sabha Mandap in front of the Samadhi and requests the Sai
Bakthas to contribute their mite.
By B.V.N.SWAMY, 15th
October 1944
Nandi. 15-10-44 Swami addressed
50 or 60 persons who had come from Binny Mills and Middle school students from
St.Josephs, on Sai Baba.
Devanahalli. 21-10-44. Reading Room,
public lecture, with Sri Shanti Veerappa, B.A.L.L.B. President and Amaldar,
presiding.
Bangalore. (1) Pooja, Bhajan and
lecture at 26, Thambu Chetty Road, (Mr.Kistnasamiers), (2) Poojas at Rai
Bahadur Captain Thangavelu’s and at Nilakantan’s (3) Lecture at Vysia Hall,
Cantonment. Interviews were had by numerous persons at (2) and (3).
Vellore. 23-10-44 Pooja, Bhajan
and lecture at C.Chakravarti’s.
Chittoor.24-10-44. Pooja and
Lecture at Bhajana Mandiram at Gremespet and Interviews (on 25-1-44) at Sri
Lakshmikanta Rao’s.
Punganur. 25-10-44. Welcome to
Swami, the President for the local Samaj Anniversary Celebration. With musical
procession. Two addresses were presented to him, 1st by Sai Samaj
and 2nd by S.Dixit, - Kavi 26-10-44. Pooja, Bhajana, procession with Baba
picture. Reading Annual Report and Swami’s presidential speech.
27-10-44. Swami returned to
All-India Sai Samaj Mylapore.
Authors are requested to
send dramas Harikathas poems and sthavas. Invite devotees to serve (a) proof
correction (b) book writing (c) translate (d) get Sudha advertisement (e)
arrange tour progrmme (or) get funds for building etc.
Tenali. (a) Naga Sayee Songs by
Sow.Yethirajammal 0-2-0.2nd Edition. This edition is revised and
contains some Kumm and Kolatam songs also.
(b) Sai Keertanams by Sow.
Yethirajammal price 0-4-0.
1st Edition. 50
to 60 songs including over a dozen songs used for Kummi, Kolatam, Abhinayam and
Dance with a foreword by B.V.N.Swami (Sow.Yethirajammal is training a number of
young girls in singing these and they sing these at every Thursday Bhajan at
the Madras Sai Mandir.)
Canarese. Sai Bhajana Paddhati by Dr. H.Venkat Rao, Price0-3-0.
(22-9-44 to 1-10-44)
22 to 26-9-44 LAKSHARCHAN
with kumkumum. Vishnu and Sai Sahasranamas,
27-9-44, 10 A.M. to 1
P.M. Abhishekam as given in “Sai
Pooja-Vidhi” and the last Sahasranamam of one lac. Then, Poor Feeding – (More
than 100 poor people were fed with Poori and Bhaji: 1-10-44 5 P.M. to 8 P.M.
Procession with Sai Baba’s Photo’s decorated with flowers etc., through the 4
streets of Rasthaspeth accompanied by Bhajan Party, 8 P.M. to 10.30 P.M. Bhajan
at Sai Samaj after the procession was over – Songs on Sai Baba and Kolatam by
young girls and distribution of Prasadam.
A.D.REDDY
& B.R.RANGANATHAN.
S.B.Kesaviah’s work
4 and 5: Nellore: 6 and 7
Kavali and Ongole 8th Bapatla: 9 and 10 Tenali; 11th
Guntur 12th Bezwada. Then Secunderabad, Selu, Shirdi, Ventra
Pragada. Gudivada Madras. Organizers in the above places and adjoining places
should kindly communicate proposals soon to A.I.S.S.