SAI SUKTHI – ACHARYA VANI
HOW OFTEN IN THE PAST
MANY BIRTHS HAVE I BEEN WITH YOU! AND HOW MANY MORE SHALL I REMAIN WITH
YOU! WE SHALL MEET AGAIN AND AGAIN.I HAVE TO COUNT TO THE LORD FOR EVERY PIE THAT COMES TO
ME.
HOW MANY PAST BIRTHS WE
CRIMINALLY WASTED IN THE SLAVERY OF
AFFECTION, AVERSION,JEALOUSY AND SUCH NEGATIVE EMOTIONS!AT
LEAST NOW
LET US WALK IN THE SHADE OF SAI
FOR PEACE.
___________________________________________________________________________________________________________
THE MASTER CALLS ME - FROM THE HOLY TEXT-"SAI BABA THE
MASTER" WRITTEN BY BHAGAVAN SRI BHARADWAJA .
My quest for truth was
awakened by the tragic demise of my nephew in 1955 on the occasion of my initiation (sacred
thread) ceremony. Now I see, in retrospect, that it was indeed an initiation. The initial
heartbreak had left and, in its wake, several fundamental questions arose
in me: "Is there a Supreme Spirit? What is the nature? How can we
contact it? What is life? What is death? Is there a soul? Why hasn't man
found a way out of death?
What is Time?" and
such others. The search went on unanswered till 1960. One evening in that
year, when I was taking a stroll, something mysterious occurred somewhere
deep in me and all the questions vanished in a trice and peace prevailed.These
questions seemed out of place, of no value any longer. A book on Zen which
came to my hand quite unasked for, contained a description of inner
illumination or satori which came nearest to my experience. It was
a pleasant surprise and a promise. The quest took on a richer hue.
In 1963, my elder brother Sri E. Vedavyas invited me to join him on his
visit to Shirdi. Though I had little faith in saints at that time, I
consented just to give him my company. On the 8th of February we reached
Shirdi at sunset and we went straight to the samadhi mandir to
attend the arti. The deep faith that shone on the faces of the
congregation for the saint who left off his physical frame nearly half a
century ago, was surprise to me. Soon after, the devotees dispersed and
the shrine was mostly empty. My brother showed me the tomb at close
quarters and told me that Sri Baba's mortal remains were kept in it. That
being my first close look of a tomb, I was shocked. My first reaction was
to imagine in what a putrefied condition the body must have been. The
marble structure of the tomb and the profuse incense that was burnt there
made me suppose that it was intended to keep out any stench that might possibly leak out.
The thought was revolting and nauseating. I at once took leave of my
brother and slept in the room, unable even to relish food, in
the wake of the shock.
Next morning, a keen appetite woke me up and I made straight for the
Madras hotel. As I passed before the samadhi mandir, I found that
the morning arti was over and the place was almost vacant.The
sight of the marble statue over the samadhi attracted my attention and I wanted to
have a close look at the form that continues to charm so many devotees. I
stepped in and stood at a little distance from the statue and looked at
it. It is quite life-like and I felt that the saint must have looked
precisely like that. The sculptor must have been divinely inspired in
capturing that mysterious smile and the inward look. The look captured my
gaze. "What does his face, especially his look and smile, indicate
of his attitude? Was he elated that so many visited him to pay their
homage, adore and worship him? Or was he overwhelmed with compassion for
them? Or, in that mood, was he oblivious of his separate existence, his
gaze fixed on the divine mystery, the one omnipresent spirit? Or was it a
look of recognition of that ancient spirit, of his contacts with those
teeming crowds that had contacted him through their countless previous
lives? And, was that smile of reunion pregnant with his joy of their
future possibility of reaching the spiritual summit? Or was he just
oblivious of all this, lost in his ceaseless contemplation of the one
spirit, in his at-one-ment? And is the mysterious Monolisa-smile a
manifestation of that peace which passeth understanding? Or is there a
possibility that at a higher level of consciousness all these attitudes
could coexist without the one
interrupting the other?"
This last thought flashed with a particular
intensity and my spirit leapt forth to comprehend how, in that state, he
was viewing all this existence: "Is the universe of myriad forms an
image projected in his consciousness? And am I, then, too, a thought in
his Mind and are all these my thoughts parts of it?" The intuition
took off and wafted my being into far-off states. I knew of nothing else.
My being was still, taut with a particular illumination and my thoughts
were both existent and non-existent. I am aware how absurd these words
must look to anyone. But what else can they be when I verbalize what
cannot be conveyed?
Quite some time lapsed in that timeless moment and I was knocked back
into normal awareness by what then felt to me like a rude knocking on my
shoulders. It was then that I realized that I was seated and that my eyes
were shut, that my cheeks were wet with half-dried tears. The shrine was quite
noisy and crowded. I saw my brother patting me gently and asking,
"You are still seated here! Had your bath and breakfast? It's almost
lunch time. It's better to finish our lunch." His words were quite
audible but I found it hard to
catch the sense, as though I was abruptly awakened from deep sleep. It
was quite disturbing even to endeavor to understand the words and still
more to respond, the spirit being totally unwilling to be called out from
the heart of peace. It was much easier to just obey what he said. It was
nearly four hours since I stepped into the shrine which was getting
crowded as the time for noon arti was nearing and the devotees
were queing up for finishing abhishek! We walked down to the
dining hall but to me it was as though the walk were just a vivid
reverie. My mind was all set on sinking back into the state of peace and
bliss from which it was roused and with which the connection was not yet
completely snapped. It was quite a task to pay particular attention to
things and persons.
This mood was persistent and had never quite
left me during the brief stay of two days at Shirdi. Perhaps my brother
had found out that something unusual was happening to me. "You may
go over here again later if you want to, but now we have to go back!"
he said. And we were back.
The significant thing, as I see it now in
retrospect, is that the spiritual connection with that deeper level of
being, continued for months after our return from Shirdi. My mind, when
it now and then relapsed into normal awareness, quite instinctively
identified that deeper level of Being with Baba. Mostly I was in a
continuous state of ineffable peace and quiet and the normal activities
of the day were powerless to interrupt it. Days passed as a continuous
moment of timelessness; it was as though all things around, including my
body, were all parts of a whole which is conscious and aware. Whenever
the world around had plucked me into the every day reality, my spirit,
once again, at the earliest possible, was summoned back to its pristine
state by the vivid appearance of the marble image at Shirdi before my
mind's eye. And then objects and creatures all around would seem to be
crystallizations of a pervasive consciousness.
This experience was accompanied by a
remarkable change in my physical constitution. My lean frame got filled
in with flesh to robustness and I was brimming with energy which was not
lowered by late hours of reading at night or by missing my meal now and
then. There was a strong urge to walk and walk, almost endlessly, through
most of the day and I was not tired. My mind was engrossed in the
blissful peace and was not stirred by the traffic on the road. My mind,
too, seemed to have grown unusually penetrating. For, the most vexatious
of meta-physical questions got cleared in a wink and there seemed
practically nothing which it could not comprehend. Often knowledge
concerning my friends who were far off, or of the thoughts that passed
through my associates' minds broke in and then I was no less surprised at
it than they. Strangely enough, the pervasive peace was shared by all
those around me. It was definite that my life turned a corner. The steady
current of this experience has ever continued, sometimes quite vivid and
sometimes a little less so.
After three or four months followed my second visit to
Shirdi. This time no such spectacular experience occurred but I keenly
felt that I was visiting a saint who has been my guiding Spirit through
lives, that he was somehow connected with my initiation into the quest
for knowledge eight years earlier. There was only an intense personal
attachment to the Master, and the sense of not having the good fortune of
seeing Him in flesh and blood in this life. "What could have
happened then? Now that I cannot hope for this, could I at least see any
living saint? What would be his impact on me?" This was the object
of my prayer at Baba's samadhi mandir.
The response was prompt and striking, as has always
been characteristic of him. During the years that followed, I could come
into close contact with numerous saints and bask in their blessings:
Mother Anasuyadevi of Jillellamudi, Sri Ranganna Babu (a great
Ramabhaktha of Guntur), the late Avadhuta Swami of Chirala, the guru
of the Chinthapalli forests of Sileru area, Sri Swami Purnananda of
Srisailam, his guru Sri Rakhadi Baba who stayed at Ganeshpuri, Sri
Satya Sai Baba, the two Balayogis of Mummidivaram, the Senior
Sankaracharyaji of Kanchi, Sri Ma Anandamayi, Sri Akhandananda Saraswati
of Muthra, the recluse saints of Kalahasthi and Cuddapah, the recluse woman
saint of Chivatam, Sri Samartha Narayana Maharaj of Harihar, and the
Saint of Poondi. Besides, I had darshan of some famous devotees of
Sri Sai Baba. I saw others like Mother Revati Amma of Madras, and Sri
Gulab Maharaj of Nagpur. It is not possible to detail here my experiences
with these saints, but one significant feature in all these was I could
win their gracious attention only after specifically praying to Sri Baba
for the same. Baba was thus once more proving three things
simultaneously; he is still alive in spirit and would gladly bless us
with the best at our hearty praying; that he is still one with the being
of the saints of today even as he was when he lived in flesh and blood;
that he can be a competent guru or Master (Samarth Sadguru)
to his ardent devotee even today. For a time, a few friends told me that
I was on a "saint-gathering" spree and not stabilized on any
one. I was not effected by this criticism. Now in retrospect, I am happy
to find that, fortunately, my faith in Baba, if anything, grew deeper and
has been constant all through. Baba's invisible hand was leading me to
act according to the scriptural injunction;
Madhulubdho yathaa
bhRiNgaH pushhpaatpushhpaantaraM vrajeth || |
Gnaanalubdhastathaa shishhyo gurorguvantaram vrajeth .
"Just as the bee which is
fond of honey moves from flower to flower, the disciple who is fond of
wisdom goes from Master (Guru) to Master". -- Sree Guru Geetha.
________________________________________________________________________________________________
SADGURU – SAIBABA
All the creatures and entire universe is evolved from the Supreme
Spirit (Paramatma). Peace, satisfaction, and abolition of sorrow can be
achieved permanently only when the living beings reach the Supreme spirit.
All the religions in this world preach this and the religious texts are
originated from these enlightened holy persons. All the livings beings
would be living the lives of beasts if these Holy persons are not around
us. Holy texts like Upanishads, Bhagavadgita say that for all living
beings should rely on the Mahaneeyulu (Holy persons) to reach the Supreme
Spirit.
Rishis said that the
result of Nishkama Karma is Chitta
Suddhi i.e. purification of Mind, Ekantha Bhakthi is the result of
meditation of istha devatha, and Self realization (Atma-Jnaanam) is
achieved only through Sadguru Seva(Service of Guru). Now a days devotees are under the false
impression that mere worship of the Gods is enough for their welfare,
and they are ignoring the most
important aspect of Dharma –Sadguru Seva.In Taittariyam,( Narayana
prasana ) there is a mantra “Mareechinaam Padamichantho Vedasa”
(which means that the Lords of the Universe (Jagannirmaatalu) are praying
the Supreme Lord to give them the efficiency of the Brahmaveetas (one who
acquainted the superior brilliancy) like Atri ,Mareechi.
Lord Krishna said in Bhagavadgita that worship of Demigods will
result in temporary stay in the world of these demigods.Once the Punyam
(results of good deeds) is over they come back to earth as human beings.
In order to attain salvation, one should worship Lord Krishna who is the
Superior being (Brahma Swaroopi) and is of superior brilliancy (Brahma
weetta).
To achieve the Ultimate truth Service of SADGURU is the only way.
In taittareeyam it is said that all the demigods are under the control of
Sadguru.(yaswaiwam brahmano vidyaati taswa deva asanwase). So for one who
surrenders themselves and serve Sadguru will obtain the protection of all
these demigods with Guru’s blessings and commands.
Then who is the true guru?
Sloka: GURU MADHYE STITAM VISWAM, VISWA
MADHYE STITHO GURU.
GURURWISAM NACHAANYOSTHI
TASMAI SRI GURAVE NAMAHA.
Meaning: The universe has its being within the
Guru;
The Guru abides
within the Universe (as its essence);
The Guru is the
Universe; Nothing exists besides Him; Salutations to such a Guru
(From GURU GITA in Skaanda Puraanam.)
Guru is the person who can demonstrate that he is OMNIPRESENT.He
can show that entire universe is his form.Only such person can be
GURU.SRI SHIRDI SAI BABA gave experiences to all devotees that he is all
the living beings, all gods, all mahatmas, and all objects in this
universe. Even after attaining Mahasamadhi he is giving such
experiences.A person whose life is over after death cannot be GURU.
Devout reading of the life history of such Guru will give these
types of experiences. For a disciple who reads the life history of
Sadguru,this entire world will be a close relative and thereby enables
him to be in constant remembrance of the God. However for all other
Sadhakas the same world will become an illusion and make them forget God.
The ill feelings that develop because of ignorance will cause the
Sadhakas to deviate from their ideal.This is revealed by the life of
Viswamitra,who did not attain Brahma Jnaanam till he surrendered himself
to the great sage Vasista.
Such poorna Guru will never give upadesam (preach religious
instruction leading to attainment of salvation) to any devotees.In order
to give upadeesam, there should be an ignorance that he is Guru and
others are disciples,which means that he cannot be called Guru. When a
true Guru is not available, it is important to control the mind. So as an
alternative, worship of the Gods with mantras can be done.
Fortunately, Sri Sai Baba showed an excellent royal pathway for
the world with out going for such alternatives. He made Khusabau to do
108 times parayana of the holy text–“ SRI GURU CHARITRA” written in
Marathi. As a result of parayana of this holy text several Sadhakas
received the blessings of Great Sadgurus and by their grace they became Mahatmas.
Sri Vasudevananda Saraswathi swamy,
is one among such Mahatmas, who translated this great book into
Sanskrit for the welfare of the world.
Sri Sai Baba is the incarnation of Lord Dattatreya. He said to
Hemadpant that whoever reads his life history and constantly rememberS
the divine experiences will obtain incomparable spiritual
wealth.Hemadpant collected limited experiences of Sri Sai, so we are not
able to take sufficient care when
serving Sri Sai. So Sri Sai
through Sri B.V Narasimha swamy gave us the perceivable experiences of
the devotees. It is important to read the complete life history of Sri
Sai Baba. Things that are prohibited by Sri Sai,like telling the future,
obtaining vibuthi (sacred) through miracles, preaching his Namam are
propagated under his name. Sri Sai came into this world to remove these
types of practices and show us the good path. His complete life history
and implementation is his true preachings for all of us. Worshipping Sri
Sai without understanding this principle and explaining it to others is
similar to walking in dark windy night, with the light of a match stick,
and not using the torch light in our hands.
RAMA,
KRISHNA IS SRI RAMA KRISHNA:ORIGIN BY BHAGAVAN SRI BHARADWAJA.
Sri Rama Krishna
Paramahamsa was born on Feb 18, 1836 in a small village in West Bengal
called Kamarpukur, to the divine couple Kadhiram Chatopadyay and
chandramati.
His parents named him as
Gadhadara. As a child he was very interested in listening to stories in
puranas. When he was 6 years old, he lost in ecstasy , at the sight of a
flock of cranes flying in the sky in a row. He was sent to school at the
age of 5 ,but never showed interest in studies. After the death of his
father in 1843, He went to Calcutta to his older brother, Ram Kumar. Ram
Kumar, tried to make his brother to continue his education. For this Gadhadara
answered, “What is the use of this education that is useful for
living? The main goal of human life is to find God. One should try to
achieve this.” For instance,
look at the great truth in the words of Prahlada as written in pothana
Bhagavatham - “Nirmala Mandakini Veechikala tugu, rayancha chanune
taranginulaku” .
Rani Rasamayi Devi constructed a Kali
Temple in Dakshineswar for which Rama Krishna Paramahamsa was appointed
as priest. Ramakrishna would stay in meditation continuously in front of
Kali Devi. “Mother, Please give me your Darshan? Why don’t you show
your mercy? Please provide me the fortune of having your Darshan? Have
mercy one me! ” He would plead tearfully. One day, He took the
sword hanging on the wall and tried to put an end to his life saying “Oh
Goddess! With out your darshan this life is waste, what is the use of
living?” when he attempted to do this, He lost consciousness.
From the Idol of Kali Devi, brilliant lights appeared, and Mother Kali in
Her radiant form appeared in front of him. He became Paramahamsa. As per
the wish of Mother Kali, he married Sarada Devi.
By the grace of Kali Devi, a
yogini named Bhairava Brahmani came to Ramakrishna and taught him all the
tantrika spiritual practices. She declared Sri Ramakrishna as the
incarnation of God, in front of all the scholars in a congregation. As
per the directions of Parameswari – a monk named Totapuri taught him the
spiritual practice—NIRGUNA PARABRAHMA SADHANA (meditation on form
less God).” Ramakrishna achieved that practice in 3 days. To realize this
truth in all other forms, Ramakrishna followed the practices from other
religions. In this way Ramakrishna Pramahamsa experienced the God
practicing through different ways, and preached the oneness in all the
religions.
The lamp doesn’t light without oil.
Man doesn’t exist with out God. We call water as Jalam, pani, tanni etc in different
languages. We are using different names for the same water. Similarly,
God is one, even though we call Him with different names. God will
definitely appear if show distress and yearning for him.
Service of Human is Service of
God. Show kindness to wretched, vile, and dejected people. Lord Narayana will be Happy. Many young
men were attracted to the divine power of Sri Ramakrishna. Swami
Vivekananda was one among them. He spread across the world the greatness
of his nation, and the spiritual Knowledge of his nation. Spiritual
services of The Ramakrishna mission, received regards from the entire
world. The brotherhood in all the religions as preached by Sri
Ramakrishna Paramahamsa is quite similar to purpose of the incarnation of
Sri Shirdi Sai Baba. After the 72 hour Samadhi, Sri Sai Baba said “I
returned back as per the order of Allah! The responsibility of the
welfare of the world to be continued by Gadhadara was given to me by
Allah.” Avasthe said that Baba woke up from Samadhi, at the same time
when Gadhadara attained Samadhi. This incident is written in Sri Sai
Leelamrutham. So on the Jayanthi of Sri Ramakrishna Paramahamasa, We
should remember his teachings, and try to implement them .This is the
only Dakshina that we can offer to him.
PARIPRASNA:
ORIGIN BY BHAGAVAN SRI BHARADWAJA.
Q: What is the difference
between AVADHUTHA (Recluse Saint) and a mad person? How can we recognize
them?
A: Regular parayana of 'Sri Guru Charitra' and 'Dattaavatara Mahatyam'
with an intention of obtaining the blessings of Mahatmas will gradually
awaken an inner potential in us. As soon as we approach the place of
these Recluse saints (Avadhutha), mind will become calm with out any
effort and a wonderful inner peace is experienced .As a result of
Parayana, Lord Dattatreya will appear either in the form of the
Avadhootha or he will give instructions to do service for a
particular Avadhutha.Or another way is, after doing parayana we can
also pray these recluse saints for an illustration, like this -- if he is
really an Avadhutha then he should come and ask me for something etc
and they will definitely do it.
But for this to happen we should be honest-which means
after it is proved we should go for their darshan without being ashamed.
We should serve them and worship them. Our daily parayana should be
more intense and sincere. However, they will not respond to useless
inquisitiveness, instead these acts will be dangerous to us.
SRI CHAITANYA SWAMYJI’S MESSAGE.
I SINCERELY PRAY GOD THAT MY COMPASSIONATE GURU SHOULD ENLIGHTEN YOUR HEARTS AND GUIDE YOU TOWARDS
“SELF REALIZATION."
UPCOMING EVENTS OF THE MONTH
FEB 9 2016 : PUJYA SRI ACHARYA EKKIRALA BHARADWAJA
BRAHMANUBHUTHI PARVADINAM
FEB 18 2016 :SRI RAMA KRISHNA PARAMAHAMSA JAYANTHI
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