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 Sansara (visible world) by the allegory of Ashvattha (Banyan) tree, which has in the phraseology of the Gita, roots above and branches below. Its branches are spread downward and upwards, and are nourished by the Gunas (qualities), and its sprouts are the objects of the senses. Its roots, leading to actions are extended downwards to this world of men. Its form cannot be known in this world, nor its end, its beginning, nor its support. After cutting this Ashvattha tree of strong roots with the sharp weapon of non-attachment one should seek the path beyond, treading 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 Veda and Vedant (sacred literature) may be, he alone cannot reach his destination safely. If the guide (Guru) be there to help him and show him the right way, he would avoid the pitfalls, and the wild beasts during the journey.
Baba’s experience in this matter, through the story which He gave out Himself is really wonderful, which when assimilated, 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 with self-efforts and not depend on others. To this the second replied that, he who controls his mind is blessed; we should be free from thoughts and ideas and there is nothing in the world without us. The third said that the world (phenomenon) is always changing, the formless is eternal; so, we should discriminate between the unreal and the Real. And the fourth (Baba Himself) urged that, bookish knowledge alone is worthless and added:
“Let us do our prescribed duty and surrender our body, mind and five ‘Prana’s (life) to the Guru’s feet. Guru is God, all pervading. To get this conviction, strong unbounded faith is necessary.”
While discussing in this way we four learned men began to ramble through the woods in quest of God. The three wanted to make the quest with their free and unaided intellect. On the way, a Vanjara (a man who trades in certain things, such as grain etc., by carrying them on bullock) met us and asked us, “It is hot now, where and how far are you going?” “In the woods,” we replied. He enquired, “On what quest are you bound?” We gave him an ambiguous and evasive reply. On seeing us rambling aimlessly, he was moved and said, “Without knowing the woods fully, you should not wander at random. If you want to walk through forests and jungles, you should take a guide with you. Why do you exert yourselves unnecessarily during this hot noon sun? You may not give out to me your secret of the quest, still you can sit down, eat bread, drink water, take rest and then go. Be always patient at heart!” Though he spoke so tenderly, we discarded his request and marched on. We thought that we were self-contained men and needed nobody’s help. The woods were vast and trackless, the trees therein grew so close and tall that, the sun’s rays could not penetrate through them; so we lost our way and wandered here and there for a long time. Ultimately, through sheer good luck, we came back to the place, from where we started. The Vanjara met us again and said,
“By relying on your own cleverness you missed your way; a guide is always necessary to show us the right way in small or great matters and no quest can be successfully carried out on an empty stomach. Unless God wills it, no one meets us on the way. Do not discard offers of food, served dish should not be thrust away. Offers of food should be regarded as auspicious signs of success.“
On saying this, he again offered us food and asked us to be calm and patient. Again my companions did not like this unsolicited hospitality and discarded his offer. Without doing any quest and without taking any food, the three began to move out. So obstinate were they. I was hungry and thirsty and I was moved by the Vanjara’s extraordinary love; we thought ourselves very learned, but were strangers to kindness. The Vanjara 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 without consideration of self-interest, 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 lo! The Guru, came and stood before us, “What was the dispute about?” He asked and I told him everything that had happened. Then he said, “Would you like to come with me? I will show you what you want, but he alone who believes in what I say, will be successful.” The others did not agree to what he said and left him but I bowed to him reverently and accepted his dictum. Then he took Me to a well, tied My feet with a rope and hung Me — head downwards and feet up —from a tree, near the well. I was suspended three feet above the water, which I could not reach with My hands, or with my mouth. After suspending Me in this manner he went away, no one knew where. After 4 or 5 hours, he returned and after taking Me out quickly, asked Me how I fared. “In bliss supreme, I was. How can a fool like Me describe the joy, I experienced?” I replied. On hearing My answer the Guru was much pleased with Me, drew Me near him and stroking My head with his hand kept Me with him! He took care of Me as tenderly as a mother-bird does of her young ones. He put me into his school; how beautiful it was! There I forgot My parents, all My attachment was snapped and I was liberated easily. I thought that I should embrace him and keep staring at him always. If his image was not fixed in My eyes, I would rather be blind. Such was the school! No one who entered it once, could return empty-handed.
My Guru became My all-in-all, My home, mother and father, everything. All My senses left their places, and concentrated themselves in My eyes, and My sight was centered on him. Thus, My Guru was the sole object of My meditation and I was conscious of none else. While meditating on him My mind and intellect were silent and I had thus, kept quiet and bowed 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 labor, but ultimately they don’t gain much. The Guru there boasts of his secret knowledge and his straight-forwardness. He makes a show of his sacredness and holiness. He speaks a lot and sings his own glory but his words do not touch the disciple’s heart and they are not convinced. So as far as self-realization is concerned, he has not reached that. How can such schools be of any use to the disciples and how can they be 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 nothing to seek, everything became to Me as clear as broad day-light. The Guru alone knows how the inverse suspension, ‘with head down and feet up’ can give happiness!
Among the four, one was a ritualistic, who only knew how to observe and abstain from certain rites; the second was knowledgeable who was puffed up with pride of knowledge and the third was a devotee, who surrendered himself completely to God, believing that he was the sole Doer. When they were discussing and arguing, the question of God came up, and they depending on their unaided knowledge, went in search of Him. Sai, who was discrimination and dispassion incarnate, was one of the four. On being Himself Brahma Incarnate, some may ask, “Why did He mix with them and act foolishly?” He did this for setting an example to follow. Though an Incarnation Himself, He respected a low Vanjara, by accepting his food with the firm belief that, “Food is Brahma” and showed how those who rejected Vanjara‘s hospitable offer, suffered and how it was impossible to get jnana without a Guru. The Shruti (Taittiriya Upanishad) exhorts us to honor and worship mother, father and preceptor and to study (learn and teach) the sacred scriptures. These are the means of purifying our minds, and unless this purification is effected, self-realization is not possible. Neither the senses, nor the mind, and intellect reach the Self. Modes of proof, such as perception and inference, will not help us in the matter. It is the grace of the Guru that counts.
The objects of our life such as ‘Dharma’, ‘Artha’ and ‘Kama’ are attainable with our effort; but the fourth object, ‘Moksha’ (liberation), can only be had with the help of the Guru.
In the life story of Shri Sai, many personalities appear and play their part; astrologers come and give out their predictions; princes, noblemen, ordinary and poor men, sanyaasis, yogis, singers and others come for darshan. Even a Mahar (man from a low caste) comes and making his salutation, says, ‘Sai is the Mai-Baap (True parents), Who will do away with our rounds of births and deaths. So many others, such as jugglers, Gondhalis (who sing devotional songs), the blind and the lame, Nath-panthis, dancers and other players come and are given suitable reception. The Vanjara also appeared at the right time and played the part, assigned to him. Let us now revert to the other story.
Fasting and Mrs. Gokhale
Baba never fasted Himself, nor did He allow others to do so. The mind of the person who fasts is never at ease, then how could he attain his ‘Paramartha’ (goal of life)? God is not attained on an empty stomach; first the soul has to be appeased. If there be no food in the stomach and nutrition, with what eyes should we see God, with what tongue should we describe His greatness and with what ears should we hear the same? In short, when all our organs get their proper nutrition and are sound, we can practice devotion and other ‘Sadhanas’ to attain God. Therefore, neither fasting nor over-eating is good. Moderation in diet is really wholesome, both to the body and mind.
One Mrs. Gokhale, came to Shirdi with an introductory letter, from Mrs. Kashibai Kanitkar (a devotee of Baba), to Dada Kelkar. She came to Baba, with a determination to sit at Baba’s Feet and observe a three days fast. The previous day Baba said to Dada Kelkar that He would not allow his children to starve during the Shimga, i.e. Holil holidays and that if they had to starve, why was He there? Next day when the woman went with Dada Kelkar and sat at Baba’s Feet, Baba at once said to her, “Where is the necessity of fasting? Go to Dadabhat’s house, prepare the dish of Puran Polis (wheat rotis with gram-flour and jaggery), feed his children and yourself too.” Shimga holidays were on. Mrs. Kelkar was then going through her monthly periods, 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 essence!
Baba’s Sarkar
Baba gave a story of his boyhood as follows : “When I was a youngster, I was in search of bread and went to Beed village. There I got embroidery work. I worked hard, sparing no pains. The employer was very much pleased with Me. Three other boys worked before Me. The first got Rs. 50/-, the second Rs. 100/- and the third Rs. 150/-. And I was given twice the total of this amount, viz. Rs. 600/-. After seeing My cleverness, the employer loved Me, praised Me and honored Me with a full dress, a turban for the head and a Shela for the body etc. I kept this dress intact without using it. I thought that what a man might give, does not last long and it is always imperfect. But what My Sarkar (God) gives, lasts for ever. No other gift from any man can be compared to His. My Sarkar says, “Take, take;” but everybody comes to Me and says, “Give, give!” Nobody attends carefully to the meaning of what I say. My Sarkar’s treasury (spiritual wealth) is full, it is overflowing. I say, “Dig out and take away this wealth in cart loads; the blessed son of a true mother should fill himself with this wealth.” The skill of My Fakir, the Leela of my Lord and the aptitude of My Sarkar is quite unique. What about Me? Body (earth) will mix with earth, breath with air. This time won’t come again. No matter where I go or where I sit, ‘Maya’ always troubles me much, still I am always anxious for My men. He, who does anything (spiritual endeavor), will reap its fruit and he, who remembers these words of mine, will get invaluable happiness.“
Bow to Shri Sai – Peace be to all