Chapter 16&17 - Historical Commentary - a podcast by Sai Babas Devotee Speaks

In these two combined chapters, a man comes to Baba seeking Brahma Gyan. As the Leela unfolds, Baba plays along with his request, and in the process, shows the man his shortcomings, thereby instructing us on the most important aim of human life. This commentary is a compilation of similar Leelas that give us some more spiritual gems from Baba.

Baba had unique ways of imparting knowledge. Sometimes, it was by asking for a specific amount of Dakshina; at other times, through parables or dreams, or through His touch. Mr. Tosher, alias Shri Narayan Ashram, says, “Baba's method of teaching was varied. He would, sometimes, simply touch the head of the devotee with His palm, which would have a certain kind of influence on the devotee. At other times, He pressed His hands on a devotee’s head as though he was crushing out some of their lower impulses. On occasion, he would pat the devotee’s back, or would pass His palm over their head. Each method had its own effect, affecting the sensations and feelings of the devotee. Apart from touch, He executed an invisible operation on the devotee, whereby He would bring about a great change in him.” This was experienced by Mr. Tosher (in 1913 or 1918), when Baba conveyed (without the use of touch or words) the feeling that differences between various souls, or for that matter, all differences were unreal, and that the only real thing was the Divinity which underlines all. The truth was not uttered in words by Baba before Narayan Ashram. This Leela was taken from the life of Shri Sai Baba, written by Narasimha Swamiji.

Khaparde says, in his diary, that during Aarti, Baba gave him mystic glances, and all his questions were answered. At other times, he beat Ram Maruti Bua, who became ecstatic following the beating! Once, Baba lifted Maruti Bua above his head and whirled him around which helped Bua progress to the next stage of his spiritual journey. On Guru Purnima day, devotees placed books at Baba’s feet for His blessings. Sometimes, Baba deliberately exchanged books between devotees.

Lessons on Dakshina

Baba had a uniquely marvellous way of teaching. He often taught His lessons through the amounts He took as Dakshina:
1) Rs. 2 for Nishtha and Saburi (Ref: Sathe and Radhabai Deshmukh, Sai Satcharita Chapters 18 and 19).
2) Rs. 4 often indicated the ego complex, i.e., Manas, Buddhi, Chitta and Ahankar and the need to surrender these at the Guru's feet.
3) Rs. 5 symbolises the senses, i.e. the Indriyas (e.g., The Marwari who demanded quick Brahma Gyan (Sai Satcharita 16 & 17).
4) Rs. 6 refers to the six internal enemies (e.g., Mrs. Tarkhad, Ref: Devotees’ Experiences, written by Sri Narasimha Swamiji)
5) Rs. 9 refers to Nav Vidya Bhakti of the Bhakti Marg (e.g., Laxmibai and Anantrao Patankar and the parable of the mare, Sai Satcharita Ch. 42 and 21, respectively.)
6) Rs.15: Giving Dakshina here means deriving les¬sons from the scriptures and lodging them in the heart, where Baba resides. (e.g., Prof. Narke. Ref: Devotees’ Experiences, written by Sri Narasimha Swamiji).
7) Rs.16.50: This indicated Sharanagati (i.e., total and complete surren¬der to Baba).

Another interesting Leela on Dakshina is of Baba instructing Shyamdas Uddavesh Bua to read the 11 Skanda of Eknath Bhagwat. When Shyamdas went to Shirdi, Baba asked him for 11 rupees every day, and he readily gave this. He did this daily for 10 days. Every day he would go to the Dwarka Mai at about 3.30 in the afternoon, and only at that time would Baba ask for Dakshina. On the 11th day, as usual, Baba asked for Dakshina. Conveying to Baba that he had no money left, Shyamdas told Baba, “You tell me where I am to get the money from? Instead, I offer my 10 Indriyas and mind." To this, Baba replied, "These are already mine! Who are you to give them to me? Go to Bapusaheb Butti and borrow 11 rupees and give them to me." On hearing this, Shyamdas got up to go and get the money. He had hardly reached the gate of the Sabha Mandap, when Baba called out to him, "Arre Shyam, come here, and bring the 11 rupees later, but bring them from Bapusaheb Jog. Now be seated." After taking the Udi and Prasad, he went to the Wada and totally forgot about the 11 rupees. At 3.30 p.m., he went for Darshan, but Baba did not ask for the 11 rupees. In the evening, he said, "Go to Bapusaheb Jog and ask for 11 rupees, and bring him along with you." Shyamdas went to the Wada and found Bapusaheb Jog reading the Eknath Bhagwat to a few devotees. He told Jog what Baba had said. Both of them then went to the Masjid. Baba was getting ready to go out, and seeing them, He blessed them, but did not ask for Dakshina. Later, they returned to the Wada. The other devotees asked Shyamdas about the episode of the 11-rupee Dakshina, and what it meant. Shyamdas had not pondered over it.

Thereafter, both of them went to Baba every day, but Baba did not ask for Dakshina. On the fourth day, it was in the evening when Baba asked Jog, "So how many rupees did you distribute today?" Jog replied, "61 rupees. Butti received 50 rupees and Shyamdas 11." Shyamdas stayed silent, so Baba asked him, "Did you get the 11 rupees?" Without understanding the significance of Baba’s question, Shyamdas replied, "Yes," to which Baba said, "No, you didn't. Let us see tomorrow. In the meantime, take a look at the Pothi, okay?"

They returned to the Wada and started discussing what Baba could have meant by asking for 11 rupees. Balasaheb Bhate was astute enough to connect the Dakshina with the reading of Eknath Bhagwat. Suddenly, Shyamdas remembered how he had taken a decision not to read any Pothi until directed by Baba. The next day, Shyamdas went to the Dwarka Mai at 3:30 p.m., and did Charan Seva. Baba asked him, "You received the 11 rupees, didn't you, Shyam?" To this, he replied, "If the 11 rupees is regarding the reading of the Pothi, then yes, but which Pothi am I supposed to read?" Then, Baba gave him a clue of their Rinanubandh, saying, "Read the Pothi where there is a dialogue between you and me." This response from Baba further confused him. Should he read the Gita, or the Jnaneshwari? Baba said, "Arre, Shyamdas, go to Bapusaheb Jog and bring the Pothi that he is reading." Shyamdas brought the Pothi, and Baba randomly opened the 11th chapter of Eknath Bhagwat, and pointing to it, said, "Read this every day of your life. Read it just as it is written and understand it. Do not explain or expound it to other people. Only you need to know and understand it. Allah Malik will do good." The 11th Skanda is a very spiritual chapter and is all about Brahma Gyan.
Reference: Sai Leela magazine, Ank 4,5; year 4, 1926

There is another Leela about the parable narrated by Baba to Shyamdas Uddavesh Bua. Baba said, "We were two brothers on a long journey. Walking on the path, my brother went ahead of me. He was bitten by a serpent and died. I was walking steadily, and was way behind him. Just then, five or six people came and enquired of me where my brother was. I told them that he had died due to a snake bite, and I had buried him. They did not believe me. They said they will go and search for him and bring him back. I cautioned them that there is a huge serpent there, and that it will bite them too. But, they did not pay heed to my words. They went there, and were killed by the serpent. I buried them, and continued my journey.

“A strong lady then came and asked me about my brother. I told her that he had been bitten by a huge serpent and had died, and he was buried by me. Then, she enquired about the six men. I told her how they went looking for my brother, and were killed by the serpent. She was anxious to go there and find my brother. I asked her, 'Why are you going there needlessly? You will not find my brother.' To this, she replied, 'I will go there and diligently search for him, find him, and bring him back.' Thus, she went ahead, and she too met with the same fate. I buried her too.

“Then, I continued my journey and went a long distance. I then met five or six Muslims who asked me to wait a while. I waited. They brought a goat, killed it, and cut it into pieces, and asked me to eat this. I said, 'No. I'm a Brahman. I cannot eat it.' Then, one of them took a piece and thrust it towards my lips, trying to make me eat. I said, 'Just wait a while. I will pray to God and then eat it. I took a piece of cloth and held it to my mouth and thought of God. And lo, the pieces of meat turned into roses - huge beautiful roses that you couldn't find anywhere, not even in Shirdi! Those Muslims then went away, and I continued on my journey.

“When I looked back, there was crystal clear water and a small pathway. I walked a short distance and there was water on either side behind and in front of me without any pathway. This was the doing of Allah Maalik. Allah is the Saviour of the poor.”

It is very difficult to know the meaning of Baba's words and parables. Only the devotee for whom it was meant could comprehend its meaning. The possible meaning is given here.

Of the two brothers, one of them symbolises the real eye, or the Atma, or soul; and the other brother is the apparent eye, identified with the body, mind, senses, and intellect. Having been identified with these, the apparent eye suffers from pain and pleasure. To release the apparent eye from the cycle, one has to bury it mercilessly. Here, Baba suggests the mode of burying by practising yoga. Bitten by a serpent and having died symbolises the burial of the apparent eye by awakening the Kundalini. Yogic path teaches the gradual uncoiling of the Kundalini, which is the spiritual current. As it uncoils and rises upward, it sets free a series of Chakras. The six Chakras, known for their own powers, culminate in the seventh Chakra, or Sahasrara, or the thousand-petal lotus, followed by Samadhi Sthiti. This state does not last for long as the Vasanas are not destroyed completely. Baba mentions five to six people, possibly symbolising the Vasanas governed by the Panch Indriyas (that are five), and six Arishadvargas. When these evils continue their attack by luring the real Sadhaka, he is neither frightened, nor affected. On the other hand, they will also get buried by him. Thus, Baba's statement that there was a huge serpent that He buried on His journey symbolises the burial of the Vasanas. The strong lady referred here symbolises Maya. Due to our ignorance, the real self is forgotten. One then starts identifying with the apparent self. Thus, one is entangled in the worldly life, and such experiences as birth, death, pain, pleasure, good and evil. All these seem so real, although the waking state and the dream state are both a mirage. This Maya veils the pure soul and has to be buried in order to realise the pure soul or Aatma. Baba confirms that He had buried Maya by stating that the strong lady met the same fate and was buried. The Vasanas, however, were so strong that they continued attacking. This is symbolised by the five or six people who cut the goat and thrust its pieces on Baba’s lips.

The word 'Brahman' refers not to the cast, but to the person who has realised Brahma, and because of this realisation, He was able to convert the pieces of meat into beautiful roses. The crystal-clear water and the small pathway signify the clarity that the Sadhaka attains by way of Sadhana in order to be merged with the Parabrahman. Then, there is water all around without any pathway, which symbolises the highest state of realisation - the state of pure consciousness. Thus, the Sadhaka culminates in the Parabrahma. This explanation of the Leela was given by Manjula S. from Bangalore, and has been taken from the Sai Leela magazine, Ank 4, year 4, 1926.

Next comes the Leela of lighting the lamps with water, and its possible meaning. The sacred festival of Guru Poornima fell on 24 July 2002. Early in the morning, Megha Shrisa Kamath visited the Sai Baba temple and offered fruits and confectionery to Baba. She then went to Vijay Hazare's home and spent some quality time with him talking about Baba's Leelas. That night, as usual, Megha chanted Baba's name, and soon fell asleep. A short while later, Megha had a wonderful, life-changing dream. In the dream, Megha saw Baba seated in His usual place in the sanctum sanctorum. Baba was sitting in His characteristic pose next to the railing with His left forearm resting on it. Megha ran up the steps of the Dwarka Mai and clasped Baba's feet and laid her head on them. Baba then placed His beatific hand on her head and blessed her, saying "Allah Malik". He then applied Udi to her forehead.

Megha sat in front of Baba and asked Him, "Baba, why did you light the earthen lamps with water?" Baba paused for a while and said, "I had to light the lamps without oil for the welfare of all my devotees. My heart is overflowing with Maya, love and compassion for each and every devotee. However, I am sorrowful to see that people are full of vicious tendencies. Unfortunately, it is widespread. I see it in all four directions and it hurts me. Megha immediately asked, "Baba, what vicious tendencies?" Shaking His head, Baba answered, “A multitude of people pour oil in lamps and light them daily. They place them in their prayer room, and in front of God outside the front door, and next to the Tulsi Vrindavan. Some do this ritual four times in a day, while others keep an ever burning lamp in their prayer room. Yet they are spiteful, malicious and inhuman to others. Their heart is devoid of empathy, humanity and love for other human beings. It is futile to light a lamp without love and compassion. It is akin to lighting a lamp without oil. So why light a lamp at all? Every day, you light a lamp, then you go out and do deceitful acts, and conspire against others. Then, you spend huge amounts of money, offer incense, flowers and Prasad to me and make a show of your devotion. The person may be a man or a woman. They may be a brother and sister, a husband and wife or any other relative, but that relationship is barren and devoid of love. Because they are blood relatives and are bound to each other through Karmic bonds, the relationship is grudgingly maintained. Unfortunately, a mother-in-law does not consider her daughter-in-law as her very own daughter, or the elder brother's wife is devoid of love and sisterly affection towards the younger brother's wife. I perceive intense darkness in the deep recesses of your mind and heart. Indeed, a few of you are straightforward, humane and compassionate. And it is extremely hard for you to survive in this world. If your heart and mind is devoid of love, do not bother to light a lamp. I feel a person should light a lamp if his heart is pure and free of ill will towards others. Then, it will dispel the darkness and the real lamp will be ignited. Neither my Udi, nor meditation, will help you if you are bereft of goodwill towards others. Only when you embrace love and compassion will the darkness disappear. I am saddened by the intense darkness I see around me. My child, you questioned me about lighting lamps with water, so I told you this. It will benefit all if you tell as many devotees as you can about what I said and make them aware of it. Even if they don't read my Leelas, my Charita, or perform my Aartis, it is alright, as long as they embrace my message and change their callous ways. My dear child, will you do this for me?” After saying this, Baba, with tears in His eyes, placed His hand on Megha's head and blessed her. At that very moment, she woke up and realised that she was dreaming. From that moment, it became her life’s mission to give Baba’s special message to every devotee she met. This Leela was taken from the Sri Sai Prasad magazine, Deepavali issue, 2002.

In chapter five of the Sri Sai Satcharita, Baba, by lighting the lamps with water, teaches us to completely surrender ourselves to Him. The Self is made of the Panch Mahabhoota. A body is made up of the five elements. The Pankti, or the Diya, is made of clay, so it is Prithvi Tattva. Pouring water into the Pankti is Jal Tattva. Lighting the lamp is Agni Tattva. Breathing of the Self is Vaiyu Tatva. Luminosity is Akasha Tattva. Guru will illumine within the self by using these five elements only when the Self surrenders completely to the Sadguru. By this illumination, the Self will lose its identity by merging with the Parabrahma, or the Sadguru. This Tattmya Bhav is Brahma Gyan. This is the explanation of the Leela.

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