Shri Sai Satcharita Chapter XXXII

Shri Sai Satcharita Chapter XXXII 

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 Mrs. Gokhale, who had made up

her mind to fast for three days, eat puran polis.

Preliminary

In the beginning, Hemadpant describes the samsara (visible world) with an allegory
of the ashvattha (banyan) tree which has, in the phraseology of the Bhagavad Gita, roots
above and branches below. Its branches are spread downward and upward and are
nourished by the gunas (qualities), and its sprouts are the objects of the senses. Its roots,
leading to actions, are extended downward to the world of men. Its form cannot be known
in this world, nor its end, its beginning, nor its support. Cutting this ashvattha tree’s strong
roots with the sharp weapon of non-attachment allows one to seek and tread the path
which leads to liberation.

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 Vedas and Vedangas
(sacred literature) may be, he cannot go to his destination safely unless the guide be there
to help him and show him the right way. The guide (guru) helps him avoid the pitfalls and
dangers on the journey, thus, creating smooth sailing.

Baba’s experience in this matter and the story He told is wonderful and, when
adhered to, will create 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 Brahma. One of us said we should raise
the lower self by the higher Self and not depend on others. To this, the second replied that
he who controls his mind is blessed. He stated we should be free from thoughts and ideas.
The third said the world (phenomenon) is always changing and the formless is eternal, so
we should discriminate between the unreal and the real. The fourth, Baba Himself, urged
that bookish knowledge is worthless and added, “Let us do our prescribed duty and
surrender our body, mind and five pranas (life force) to the guru’s feet. The guru is God,
all pervading. To get this conviction, strong unbounded faith is necessary.”

Discussing in this wise, we four learned men began to ramble though the woods in
quest of God. The three wanted to make the quest with their free and unaided intellect.
On the way, a vanjari ( a man who trades in certain things, such as grain etc. by carrying
them on a bullock cart) met us and asked us, “It is hot now, where and how far are you
going?” “To search the woods,” we replied. He inquired, “On what quest are you bound?”
We gave him an ambiguous and evasive reply. 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 the forests and jungles, you should take a guide with you. Why
do you exert yourselves unnecessarily at this sultry noon time? You may not disclose your
secret quest, but you should 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 whence
we started. The vanjari met us again and said, “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. 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. A served dish should
not be thrust away. Offers of bread and food should be regarded as auspicious signs of
success.” Saying this, he again offered us food and asked us to be calm and patient.
Again, we did not like this good hospitality and discarded his offer and went away. Without
discussing our 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 vanjari’s
extraordinary love.

We thought of ourselves as very learned, but were quite strangers to pity and kindness.
The vanjari was quite an 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
disinterestedly is really enlightened and so I thought acceptance of his hospitality was the
best beginning of getting knowledge. I, therefore, accepted with great respect, the loaf of
bread he offered and ate it and drank water.

Then lo! The guru came at once and stood before us. “What was the dispute
about?” he asked. I told him everything that had happened. He then said, “Would you like
to come with me? I will show you what you want. 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. He then took Me to a well. He tied My feet with a rope
and hung Me - head downward and feet up - from a tree near the well. I was suspended
three feet above the water, which I could reach neither with My hands, nor with My mouth.
Suspending Me in this manner, he went away, no one knew where. After 10 or 12
ghatakas ( 4 or 5 hours) he returned, and 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?” Hearing My
answer, the guru was very pleased with Me, drew Me near him, and kept Me with him. He
took care of Me as tenderly as a mother bird does of her young ones. He put Me in his
school. How beautiful it was! There, I forgot My parents, all My attachment snapped and I
was easily liberated. I thought I should stare at him always. If his image were not fixed in
My pupils, I would prefer to be blind. Such was the school! No one who entered it could
return empty handed. My guru became My all in all, My home and property, mother and
father - everything. All My senses were concentrated in My eyes and My sight was
centered on him.

Thus, was My guru the sole object of My meditation and I was conscious of none
else. While meditating on him, My mind and intellect were stunned, and thus, I had to keep
quiet and bow to him in silence.*

There are other schools where you see an altogether different format. The disciples
go there to seek knowledge, but must spend their money, time and labor, only to be
disappointed. The guru at such schools boasts of his secret knowledge and straight
forwardness. He makes a show of his being holy, but he is not tender at heart. He speaks
a lot and sings his own glory, but his words do not touch the disciples’ hearts and they are
not convinced. This type of teacher (guru) is not Self-realized, so how can such schools
be of any use to the disciples?

The master (guru) mentioned in the story of the well was a different type entirely. By
his grace, realization flashed upon Me of itself, without effort or study. I did not have to
seek anything, but everything became clear to Me. The guru alone knows how the topsy
turvy suspension ‘with head down and feet up’ can give happiness.*

Among the four learned men who were wandering in the forest, one was a karmatha
(ritualistic) who only knew how to observe and abstain from certain rites. The second was
a jnani who was puffed up with pride of knowledge. The third was a bhakta who, even
though he surrendered himself completely to God, believing that God was the sole doer,
retained a subtle sense of doership created by the ego. They were discussing and arguing
the question of God, and, relying on their unaided knowledge, went in search of Him. Sai,
who was discrimination and dispassion incarnate, was one of the four. Being Himself
Brahma incarnate, some may ask, “Why did He mix with these other three and act
unwisely?” He did this for attaining the good of the public by setting an example to
follow. Though an incarnation Himself, He respected a low vanjari by accepting his food in
the firm belief that “Food is Brahma” and showed how those who rejected the vanjari’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 higher 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 without
effort, but the fourth object, moksha (liberation) can only be had with the help of the guru.

In the darbar of Shri Sai, many personalities appear and play their part. Astrologers
come and give their predictions; princes, noblemen, ordinary and poor men, sannyasis,
yogis, songsters and others, all come for darshan. Even a mahar comes, and making a
johar (his saluatation), says this Sai is the mai baap (true parents) who will do away with
our rounds of births and deaths. So very many different types of people come, each
playing the part assigned to him, and so, too, the vanjari appeared and played his special
part. Let us now revert to the other story.

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* Editor’s note: the description of the topsy-turvy position in the well for 4 or 5 hours should not be
taken too literally, for no one can be at ease and feel bliss suspended in such a position for so many hours.
This seems to be a figurative description of the trance or samadhi state. There are two sorts of
consciousness: (1) sensual and (2) spiritual. When our senses and mind, which are created by God with an
outgoing tendency, meet their objects, we experience the sensual consciousness in which we feel pleasure or
pain, but not bliss supreme. When the senses and the mind are withdrawn from their objects and are given
the opposite direction, (topsy-turvy) - i.e. when they are introverted and fixed on the Self, we experience
spiritual consciousness in which we feel unalloyed joy or bliss which is ineffable. The words, “In bliss supreme
I was, and how can I describe the joy I felt?” show that the guru put him in a trance and kept him above or
aloof from the waters of the restless senses and mind.

Fasting and Mrs. Gokhale

Sai Baba never fasted, nor did He allow others to do so. The mind of the faster is
never at ease. How could one attain paramartha (the goal of life) if one is weak from not
eating? God is not attained on an empty stomach. First, the soul has to be appeased. If
there is no food (nutrition) in the stomach, how can one have the strength to seek God and
describe His greatness? 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 overeating is good.

Moderation in diet is really wholesome both to the body and to the mind.

Mrs. Gokhale

Mrs. Gokhale came to Shirdi with an introductory letter for Dada Kelkar from Mrs.
Kashibai Kanitkar, a devotee of Sai Baba. She came to Baba with a determination to sit at
Baba’s feet while observing a three day fast. The previous day, before her arrival, Baba
had said to Dada Kelkar that He would not allow His children to starve during the shimga
(holy holidays) and if they had to starve, why was He there? The next day, when Mrs.
Gokhale went with Dada Kelkar and sat at Baba’s feet, Baba immediately said to her,
“What is the necessity of fasting? Go to Dadabhat’s house, prepare puran polis (wheat
rotis with gram flour and jaggery), and feed his children and yourself as well.” The shimga
holidays were going on at that time. Mrs. Kelkar was having her menses and there was no
one to cook in Dadabhat’s house, so Baba’s advice was very timely. Mrs. Gokhale went to
Dadabhat’s house as directed and prepared the puran polis. She fed everyone, including
herself. Thus, Baba taught everyone an important lesson through this occurrence.

Baba’s Sircar

Baba related the following story of his boyhood : “When I was a youngster, I was in
search of bread and went to Beedgaum. There, I found work doing embroidery. I worked
hard, sparing no pain. The employer was very pleased with Me. Three other boys had
worked there before Me. The first received Rs. 50/. The second received Rs. 100/. The
third boy received Rs. 150/. I was given twice the whole of this amount, i.e. Rs. 600/.
Seeing My cleverness, the employer loved Me, praised Me and honored Me with a full
dress, a turban for My head and a shella for My body.

I kept this dress intact without using it. I thought that what a man might give
does not last long and is always imperfect, but what my Sircar (God) gives, lasts to
the end of time. No other gift from any man can be compared to His. My Sircar says,
“Take, take,” but everyone comes to Me and says, “Give, give”. No one attends carefully to
the meaning of what I say. My Sircar’s treasury (spiritual wealth) is full to overflowing. I
say, dig out and take away this wealth in cartloads. The blessed devotee should fill himself
with this wealth.”

The skill of My Fakir, the leela of My Bhagwan, and the aptitude of My Sircar is quite
unique. What about Me? The body (earth) will mix with earth, breath with air, for the
mortal body exists for only a limited time.
Thus, remember well these words:

This time won’t come again. I go somewhere, sit somewhere. Hard maya troubles
Me much, still, I always feel concerned 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