After years of searching, the seeker was told to go to a cave, in which he would find a well. ‘Ask the well what is truth’, he was advised, ‘and the well will reveal it to you’. Having found the well, the seeker asked that most fundamental question. And from the depths came the answer, ‘Go to the village crossroad: there you shall find what you are seeking’. Full of hope and anticipation the man ran to the crossroad to find only three rather uninteresting shops. One shop was selling pieces of metal, another sold wood, and thin wires were for sale in the third. Nothing and no one there seemed to have much to do with the revelation of truth. Disappointed, the seeker returned to the well to demand an explanation, but he was told only, ‘You will understand in the future.’ When the man protested, all he got in return were the echoes of his own shouts. Indignant for having been made a fool of – or so he thought at the time – the seeker continued his wanderings in search of truth.. As years went by, the memory of his experience at the well gradually faded until one night, while he was walking in the moonlight, the sound of sitar music caught his attention. It was wonderful music and it was played with great mastery and inspiration. Profoundly moved, the truth seeker felt drawn towards the player. He looked at the fingers dancing over the strings. He became aware of the sitar itself. And then suddenly he exploded in a cry of joyous recognition: the sitar was made out of wires and pieces of metal and wood just like those he had once seen in the three stores and had thought it to be without any particular significance. At last he understood the message of the well: we have already been given everything we need: our task is to assemble and use it in the appropriate way. Nothing is meaningful so long as we perceive only separate fragments. But as soon as the fragments come together into a cohesive combination, a new entity emerges, whose nature we could not have foreseen by considering the fragments alone.
Ranakpur Temples are acclaimed world-wide for their intricate and superb architectural style. These temples form one of the five major pilgrimages of the Jains. Located in village of Ranakpur near Sadri town in the Pali district of Rajasthan, Ranakpur temple lies at a distance of 95 kms in the north of Udaipur city. The temple is easily accessible from the city of Udaipur as regular buses are easily available. Built in the 15th century, Ranakpur temples are known for being the largest and most important temples of the Jain cult. The temple is said to have been built by Seth Dharna Sah (a Jain businessman) with the aid of Rana Kumbha, who ruled Mewar in the 15th century. Ranakpur got its name after the name of the Rajput Monarch and likewise the temples. The temple complex is positioned in an isolated valley on the western side of the Aravalli Range. The Jain Temples of Ranakpur are certainly creditable for their splendid architecture. This temple is wholly constructed in light colored marble and comprises a basement covering an area of 48000 sq feet. There are more than 1400 exquisitely carved pillars that support the temple. The temple is a masterpiece of architecture and boasts of not less than four additional shrines. It has 24 pillared halls with 80 domes that are supported by 400 columns. The upper and lower parts of the domes are linked by brackets that have deities’ sculptures. Above all, you would be amazed to see at a height of 45 feet engraved nymphs playing the flute in various dance postures. Each column is intricately carved and it is surprising to know that no two columns have the similar design. Apart from this, another stunning act about these columns is that they change their color from golden to pale blue after every hour during the day. In the mandap (prayer hall), the two big bells of 108 kg each produce a harmonious sound on the movement. Chaumukha temple is formed like a Nalinigulm Vimana (heavenly aircraft) and provides this whole structure a celestial appearance. Conceivably, it is due to the intricacy of the structure that the temple took approximately 65 years to complete. In the complex, there are several temples including Chaumukha temple, Parsavanath temple, Amba Mata Temple and Surya Temple. Amongst all of them, Chaumukha Temple is the most important and as the term Chaumukha suggests, this temple is four-faced. Chaumukha temple is dedicated to Lord Adinath, who is the first ‘Tirthankara’ of the Jains. The Temple structure is highly compound having four different doorways to get into the chambers. These chambers ultimately take you to the main hall where the image of Adinath is positioned. The four faced image also symbolizes the Tirthankara’s quest for the four directions and ultimately the cosmos. The image is surrounded by many small shrines and domes. One more range of cells with separate roofs encircles these shrines and domes all over again. The five spires elevate above the walls and around 20 cupolas rise from roof of the pillared hall. Each spire houses a shrine and the largest shrine is the important one that addresses the central altar. The temple ceilings are festooned with foliate scrollwork and geometric patterns. The Temple of Parsavanath is another attraction that is worth visiting. Built in the mid 15th century, the temple is renowned for its engraved windows embellished with Jain figures. Parsavanath Temple is also known as Patriyon Ka Mandir. In close proximity to this temple, you can trace two other temples dedicated to Neminath (22nd saint) and Surya Narayan (Sun God) respectively. Here, Surya Narayan Temple has innumerable wall projections with circular structure. The sight of Lord Surya driven in his chariot of seven horses is truly pleasing. The dating of this temple is controversial but it is largely considered to be anywhere between the late 14th to mid-15th centuries. Inspired by a dream of a celestial vehicle, Dhanna Shah, a Porwad, is said to have commissioned it, under the patronage of Rana kumbha, then ruler of Mewar. The architect who oversaw the project is said to have been named Deepaka. There is an inscription on a pillar near the main shrine stating that in 1439 Deepaka, an architect, constructed the temple at the direction of Dharanka, a devoted Jain The origins of Jainism can be traced back to the Indus River valley civilization of 3000 B.C. Jains believe that there were 24 great teachers the last of whom was Lord Mahavira who lived during 6th century B.C. These twenty-four teachers are called Tirthankaras-people who had attained all knowledge while living (Moksha) and preached it to the people. Thus, there is not one all-powerful supreme being that controls all. Jains believe in reincarnation. Their souls, which are believed to be a unique substance in the universe, take different living forms in the cycle of birth, death, and rebirth. This cycle has been going on forever, the universe has no beginning or end, it has always been and always will be. The ultimate goal is to get rid of one’s karma on their soul so that they may end this cycle. Once this goal is reached their soul has attained all knowledge and it rests in the heavens forever (Nirvana). Karma theory is about actions and the results they bring to the soul’s path. It is the simply the law of cause and effect with respect to the soul. E.G. One’s actions for today will effect what will happen to them in this or their future lives. The way to get rid of one’s karma is to follow certain rules of doing good somewhat similar to the ten commandments. These include the principles of: Ahimsa – To protect all life (non-violence) Satya – To speak truth Asteya – To not steal Brahmacharya – To not commit adultery Aparigraha – To limit one’s possessions Jains uphold these principles by practicing vegetarianism, non-violence in thought, deed, and action. Jains perform their sacred rituals at the temple or Derasar. Some of these rituals are: Puja – Concentrating on one’s soul through intense prayer sometimes in the presence of sculptures of the teachers to serve as an example of how to attain Moksha. Samayik – Forty-eight minute ritual that asks for forgiveness for one’s sins Namokar Mantra – A short prayer that can be said at any time that shows obeisance to the perfect souls that have achieved Nirvana. The biggest event in the Jain calendar is the holy week (8-10 days) of Paryushan where Jains reflect upon their actions throughout the past year. The week takes place in August or September and is concluded by a three hour prayer called Pratikraman. Namokar Mantra: Elixir Itself Namo ArihantanamI bow in reverence to Arihants Namo SiddhanamI bow in reverence to Siddhas Namo AyariyanamI bow in reverence to Acharyas Namo UvajjhayanamI bow in reverence to Upadhyayas Namo Loye Savva SahunamI bow in reverence to all Sadhus Eso Panch Namoyaro This five-fold salutation Savva PavappanasanoDestroys all sins Mangalanam Cha Savvesim And amongst all auspicious things Padhamam Havai Mangalam Is the most auspicious one The ultimate power of a Mantra uttered in words and meter depends on the one who recites it, his feelings at the time and the place where it is recites. However, the Namokar Mantra while it controls our behaviour pattern and destroys our sins (Karmanashak), upon being recited increases our inner spiritual strength. It releases us from crisis, and it generates our well-being. Jain scriptures tell of its endless magical manifestation: A dog who was about to die, heard the Mantra recited by Jeevandhar and became a handsome Yaksha. A pair of serpents heard the Mantra recited by Parshva Kumar and metamorphosed into Darnendra and Padmavati. A bull while in physical agony, heard the Mantra recited by Seth Padmaruchi and in his next life became Prince Vrishabhdhvaj – the same prince was known as Sugriva later on. The nobleman Dhananjai’s son dying from snakebite heard the Mantra and regained life. Anjan the thief running from sure death learnt this Mantra and became a learned man. Aj while dying patiently heard the Mantra recited by Charudutt and reached heaven. There are endless legends about the power of this Mantra. The one who recites this sure Mantra with real faith, scales the heights of the everlasting pits of hell. In this context it would be well to recall Suhom Chakravarti’s fate. May we all learn from the teachings and beliefs of Jainism and make our souls pure and sacred so that it is ready to become one with God. __._,_.___
At this time of the year people around the world are getting ready to celebrate Diwali, the festival of lights. One of the biggest festivals of the East, Diwali symbolizes the victory of good over evil, light over darkness and knowledge over ignorance. For an oil lamp to burn, the wick has to be partially immersed in the oil. If the wick is completely drowned in oil, it cannot bring light. Life is like the wick of the lamp, you have to be in the world and yet remain untouched by it. If you are drowned in the materialism of the world, you cannot bring joy and knowledge in your life. By being in the world, yet not drowning in the worldly aspect of it, we can be the light of joy and knowledge. Diwali is the commemoration of the light of wisdom in our lives. Lamps are lit on this day not just to decorate homes, but also to communicate this profound truth of life. Light the lamp of wisdom and love in every heart and bring a radiant smile on every face. Diwali is also called Deepavali, which literally means rows of lights. Life has many facets and stages to it and it is important that you throw light on each of them, for life to be fully expressed. The rows of lights remind you that every aspect of life needs your attention and the light of knowledge. Every human being has some good qualities. And every lamp that you light is symbolic of this. Some people have forbearance, some have love, strength, generosity, while others have the ability to unite people. The latent values in you are like a lamp. Don’t be satisfied with lighting just one lamp; light a thousand! You need to light many lights to dispel the darkness of ignorance. By lighting the lamp of wisdom in yourself and acquiring knowledge, you awaken all facets of your being. When they are lit and awakened, it is Diwali. Another profound symbolism is in the firecrackers that are burnt on this day. In life, you often become like a firecracker, waiting to explode with your pent-up emotions, frustration and anger. When you keep suppressing your emotions, cravings and aversions, they are bound to reach a bursting point. Bursting crackers is a psychological exercise created by the ancient people to release bottled-up emotions. When you see an explosion outside, you feel similar sensations within you as well. Along with the explosion, there is so much light. When you let go of these emotions, serenity dawns. There is also symbolism in the exchange of gifts and the distribution of sweets during Diwali. Sweets and gift exchanges symbolize the dispelling of the bitterness of the past, and renewal of friendship for the times to come. Any celebration is incomplete without the spirit of service. Whatever we have received from the Divine, we should share it with others because it is in giving that we receive — that is true celebration. Happiness and wisdom have to spread and it can happen when people come together in knowledge. Diwali means to be in the present, so drop the regrets of the past and the worries of the future and live in the moment. It is a time to forget the bickering and negativities that have happened through the year. It is a time when you throw light on the wisdom you have gained and welcome a new beginning. When true wisdom dawns, it gives rise to celebration. Celebration is the nature of the spirit. The ancient sages brought sacredness in every celebration, so that you don’t lose the focus in the hustle-bustle of the activity. Observing rituals and religious practices (called Puja) is simply showing one’s gratitude to the Divine. This brings depth to the celebration. The tradition is to put all the wealth you have earned in front of you and feel the abundance. When you feel lack, the lack grows but when you put your attention on abundance, then the abundance grows. In the Arthashastra, Chanakya says, “Dharmasya Moolam Arthah,” which means, “prosperity is the root of righteousness.” For the one who does not have spiritual knowledge, Diwali comes only once a year, but for the wise, Diwali is every moment and every day. Wisdom is needed everywhere. Even if one member of the family is shrouded in darkness, we cannot be happy. We need to ignite the light of wisdom in every member of your family, extend it to every member of society and every person on the planet. When true wisdom dawns, it gives rise to celebration. The Yajurveda says, “Tanme Manaha Shivasankalpam astu” — let noble intentions flow from this mind of ours. This Diwali, celebrate with knowledge and take an intention to serve humanity. Light the lamp of love in your heart; the lamp of abundance in your home; the lamp of compassion to serve others; the lamp of Knowledge to dispel the darkness of ignorance; and the lamp of gratitude for the abundance that the Divine has bestowed on us. || Jai Guru Dev ||
Pl take time to read every line of this mail though it is quite long and may test your patience. Parmacharya – Part I Subramanian Swamy http://janataparty.org/articledetail.asp?rowid=18I have bowed before only one sanyasi in my life, and that is Sri Chandrasekhar Saraswathi, known to the world as the Parmacharya. It is not that I am arrogant or that I have no respect for sanyasis and sadhus. In fact I respect many sadhus in this country for their learning and social services. But my upbringing, first in an English convent school, and then ten years in USA had created a distance between me and traditional Hindu culture of bowing and prostrating before any elder, or anyone in saffron clothes. Therefore, I was the “modern” Indian, believer in science, and with little concern for spiritual diversions. In fact till the age of 30, I had not even heard of a god like human being called Sri Chandrasekhar Saraswathi. It was a chance meeting with an Indian student at Harvard in his room in the university hostel, that I saw a picture of Parmacharya on top of this student’s TV set. I asked him: “Who is he? And why are you keeping his picture?” The student just avoided the question. I also forgot about it, except that Parmacharya shining smiling face in that photograph got etched in my memory. Six years later, as my Pan American Airways plane was about to land at Delhi airport during the Emergency, I saw that smiling Parmacharya’s face reappear before me for a brief second for no reason at that time. I was coming to Delhi surreptitiously to make my now famous appearance in Parliament and subsequent disappearance, while a MISA warrant was pending for my arrest in the Emergency. At that moment, as the plane landed, I resolved that whenever the Emergency gets over, I shall search for Parmacharya and meet him. In 1977, after the Emergency was over, and the Janata Party in Power I went to Kanchipuram to see the Parmacharya. It was in sheer curiosity that I went. Some friends arranged for me to come before him. It was a hot June evening, and Parmacharya was sitting in a cottage, a few kilometers outside Kanchipuram. As soon as he saw me, he abruptly got up, and turned his back on me, and went inside the cottage. My friends who took me there were greatly embarrassed, and I was puzzled. Since no body including the other sadhus at that ashram had any idea what went wrong, I told my friends that we should leave, since Parmacharya was not interested in giving me “darshan”. From the cottage, we walked a few hundred yards to where my car, by which I had come to the ashram, had been parked. Just as I was getting into the car, a priest came running to me. He said “Parmacharya wants to see you, so please come back”. Again puzzled, I walked back to the cottage. Back at the cottage, a smiling Parmacharya was waiting for me. He first asked me in Tamil: “Do you understand Tamil?” I nodded. In those days, I hardly knew much Tamil, but I hoped the Parmacharya would speak in the simplest Tamil to make it easy to understand. He then asked me another question: “Who gave you permission to leave my cottage?” The Tamil word he used for “permission” was of Sanskrit origin, which I immediately understood. So in my broken Tamil with a mixture of English words, I replied: “Since you turned your back on me and went inside the cottage, I thought you did not want to see me.” This reply greatly irritated the priest standing in attendance on the Parmacharya. He said “You cannot talk like this to the Parmacharya”. But Parmacharya asked him to be silent, and then said that when he saw me, he was reminded of a press cutting he had been keeping in store inside the cottage and he had gone inside to fetch it. “Here it is” he said. “Open it and read it. I opened the folded press cutting, and with some difficulty, I read the Tamil question answer piece printed in Dinamani Kadir, a magazine of Indian Express group. The press cutting had a photograph of me and below it the question asked by a reader: “Is the hero of the Emergency struggle, Dr.Subramanian Swamy a Tamilian?” And the answer given was, “Yes he is a native of Cholavandhan of Madurai District.” Parmacharya asked me, “Is this your photograph, and is the answer given to the question correct?” I nodded. Then Parmacharya said: “Now you may go. But in the future when you come, you cannot leave till I give you permission to leave.” Everyone around me was naturally very impressed, that Parmacharya had given so much special attention especially since in those days, he often went on manuvvat (silence vow). As I left a sense of elation at the meeting with Parmacharya. I wanted to come back again. I could not understand why a “modern” person like me should want to see a sanyasi, but I felt the urge strongly. A month later, the Tamilnadu Assembly elections were on, and I was passing Kanchipuram in the campaign rail. So I told the Janata Party workers to spare me some time to pay a visit to the Parmacharya. When I again reached the same cottage, a priest was waiting for me. He said: “Parmacharya is expecting you.” I asked: “How is this possible, when I decided at that last minute to come, without appointment?” The priest replied. “That is a silly thing to ask. Parmacharya is divine. He knows every thing”. Sure enough a radiant smiling Parmacharya received me. I thought that this time too, our meeting would last a few minutes, and after a few pleasantries, I can continue on my election campaign. But not so. Parmacharya spoke to me for 1-1 1/2 hours on all important subjects. He gave me guidelines on how to conduct myself in politics and what was necessary to protect the national interest of the country. He told me that in politics, I should never bother about money or position, because both would follow me whenever an occasion demanded. But I should not be afraid to stand alone. He told me that all great persons of India were those who changed the thinking of the people from a particular set way of thought to a new way of thinking. “That is the permanent achievement for a politician, not merely becoming Minister or Prime Minister. Great persons, starting with Adi Shankara, to Mahatma Gandhi dared to stand alone and change the trend of people’s thought. But did either hold a government position?” he asked me. He said “If you dare to think out fresh solutions for current problems, without bothering about your popularity, and without caring for whether a government position comes to you or not, you will have my blessings.” When he said that I felt a strange sensation of happiness. I suddenly felt very strong. During the period since my first meeting with the Parmacharya, I had thought a lot about him, heard his praise from so many people. From what I learnt and what I saw of him, I began to feel his divinity. There was no other human like him. If nothing else, he was one sadhu who did not bless Indira Gandhi during the Emergency when in the height of her power and at the height if the nation’s sycophancy, she came and prostrated before him. And yet when Indira Gandhi was down during the Janata rule, he received her and gave his blessings to her after she repented for the Emergency. It is this thought, every time (that if I do something sincerely, and for what is for the good of the people) that Parmacharya’s blessings will be with me and see me through the interim period of public and media criticism and unpopularity, that has given me this courage that today even my enemies do not deny that I possess. In such endeavours, even though in the beginning when most thought that I was doomed, I came out it successful in the end because of his blessing. In the next few instalments I shall, without drawing the Parmacharya’s name into the controversy, reveal many such initiatives that I took with his blessings. From 1977 to his day of Samadhi, I met the Parmacharya so many times and received his oral benediction and advice. But I never gave it publicity or got myself photographed. During his life time, I did not boast of my proximity to him either, although whenever I came to the Kanchi Mutt, always without appointment, he would see me. If he was asleep, he was awakened by his close helpers to whom he had obviously given instructions about me. There may not be another god in human form for another 100 years, but it was my honour to have known him and received his blessings. He may not be here today in human form, but because of what he had instructed me, I know and feel his is around. Parmacharya – Part II Subramanian Swamy After wonderful discourse from Maha Periyawal Sri Chandrashekhara Saraswathi in 1977, I went to have Parmacharya’s darshan numerous times. Whenever I had a difficult question that I could not answer, I would go and ask him for guidance. He gave me audience also in abundance. I got to see him whenever I came to Kanchipuram, or at Belgam in Karnataka or at Satara in Maharashtra or wherever else he was. But I did not publicize these darshan sessions in the newspapers as some others were doing. This was greatly appreciated by the Mutt officials and pujaris. When Indira Gandhi returned to power in 1980, defeating the Janata Party, I was upset, and wondered if Emergency would be declared again. So I went with a group of Janata workers to the Karnataka – Maharashtra border, where Sri Parmacharya was camping on his walking tour. When I reached him, he was sitting in a hut almost as if he was waiting for me. As soon as he saw me, he got up and started briskly walking to a nearby temple. I just stood there watching him. Soon he stopped walking and sent someone to ask me to come to him alone. When I reached where he was standing, he said to me anticipating my question; “It is a good thing that Indira Gandhi has got an absolute majority. At this juncture, the country needs a stable government, and only Indira Gandhi is in a position to give that stability.” “But what if she declares another Emergency and tries to put us all in jail?” I asked. To this question, Parmacharya only smiled and put his hand up in his known style of bestowing his blessings. I did not realize at that time, that Indira Gandhi had before elections, gone to Hubli in Karnataka where he was camping and prostrated before the Parmacharya. On her own, she had vowed to him and had said that if she came back to power, she will not repeat the mistakes of the past of declaring an Emergency. Then she asked for his blessings, which the Parmacharya had given by raising his hand and showing his palm. As I was leaving, Parmacharya asked me if I could work to unite the opposition and include the communists in it. “Communists!” I asked in utter incredulity. I added: “The Soviet Union has just invaded Afghanistan (December 27, 1979), and are preparing to capture Pakistan, and then soon they will swallow India. How can we believe the Communists?” “Not like that at all” said Parmacharya to me. He clearly gave me a hint that Communists will never be a danger to India. In fact he gave me a clear indication that in some years to come the Soviet Union will not be there at all. I just could not believe what I heard. But eleven years later, that is exactly what happened. The Soviet Union broke up in 1991 into 16 countries, a development no human being foresaw. Parmacharya was above human, a divine soul. He could see it. To this day I regret that I did not act on his advice because I spent nearly a decade (ten years 1980 -90) opposing Communism, little realizing that it was going to collapse of its own weight. I earned the Communists enmity for nothing. That is the only advice of Parmacharya I did not act on. On other occasions, I blindly followed whatever he told me. Of course, the golden rule with Parmacharya was that he would not on his own offer any advice, but when I asked him, he showed me the way. When my mind was made up on anything, I did not ask him what I should do. Of course if I did not have his blessings, I rarely succeeded. In 1987 for example, I tried to land with some fisherman in the island of Katchathivu to assert the rights of fisherman under the Indo-Sri Lanka accord. MGR was Chief Minister then. He had me arrested in Madurai and put me up in Tamilnadu Hotel instead of Madurai jail. The then DGP, told me clearly that unless I give up the Katchathivu trip and agreed to return to Chennai, they would keep me under arrest. Those days I knew little criminal Law, so I agreed to return to Chennai not knowing my rights. After arriving in the city I drove to Kanchipuram and saw the Parmacharya. I told him of my humiliation and my inability to go to Katchathivu. Parmacharya smiled at me as if I was a child. He told me: “You go to Delhi and file a case in the Supreme Court against the arrest, and ask the court to direct the Tamilnadu government to make arrangements for you to go Katchathivu”. So I flew that evening to Delhi. My wife is an advocate in the Supreme Court, so I asked her to draft my writ petition. She was shocked by my request, “The Supreme Court will laugh at you if you come directly on a question of arrest. You must first go before Magistrate in Madurai, then Sessions Court, the High Court, and then only to Supreme Court” she said. I insisted that she draft the petition. So finally she said “As an advocate, I don’t want to look foolish in the Court. So I will draft your petition but the rest you do. I won’t associate with it.” But my blind faith in Parmacharya kept me going. With the petition filed, I appeared in the Court of the Chief Justice Venkataramiah. I arrived in the Court a few minutes before the Chief Justice took his seat. Many lawyers who recognized me met me to ask why I had come, they all laughed. All of them said: “Your Petition will not only be dismissed, but also the Chief Justice will pass remarks against your stupidity, and for wasting the time of the Supreme Court.” When my Petition came up for hearing, a miracle happened. Chief Justice Venkataramaiah asked the Tamilnadu Counsel (then Kuldip Singh, who became a famous Judge himself later) why the Government had arrested me. Taken by surprise at the Petition not being dismissed, Kuldip Singh stammered. “Kuldip Singh went on to explain that a pro-LTTE mob was against me going to Katchathivu, and the LTTE had also issued a threat to finish me. Chief Justice Venkataramaiah then burst out at Kuldip Singh. He thundered “Are you fit to call yourself a democratic government? If mob wants to stop Dr.Swamy, you arrest the mob not Dr.Swamy.” The Chief Justice then passed an order that the Government should make all the necessary arrangements for me to go to Katchathivu. No one in court could believe it. Some asked me: “Are you related to Venkataramaiah?” I am not only not related, but those days I did not even know him. But I had the blessings of Parmacharya, and I was doing as he asked me to. That was the divine power of Parmacharya ; when he asked you to do anything, he also took measures to see that the right thing happened. After the Supreme Court verdict, I met Prime Minister Rajiv Gandhi in Parliament House. Kuldip Singh had already informed him of the court verdict. So he told me: “Why did you not speak to me first? I would have told MGR to allow you. In any case, when you plan to go to Katchathivu, the navy and air force will give you cover. But the fishing boat on which you travel has to be provided by you.” On May 8, 1988, I landed on Katchathivu and planted the Janata Party’s saffron and green flag, and prayed at the St.Anthony Church there. As I approached the island, there were navel patrol boats on either side of my fishing vessel which I had taken on hire. Two air force planes were flying over me. I felt grand like a king. My salutations went to the Parmacharya. He made the impossible possible. From being arrested in Madurai to being royally escorted to Katchathivu, only Parmacharya could arrange. Parmacharya- Part III Subramanian Swamy In 1981, I became successful in persuading the Chinese government in re-opening for Hindu pilgrims the route to Kailash and Manasarovar. After 3 years of persuading the Chinese, in April 1981 the Chinese strongman Deng Xiao Ping invited me to China to meet him. In that meeting, he told me that as a “special favour to me and my efforts and in recognition of my steady advocacy of improved Sino-Indian relations [ he used the term "lao peng yeou" 'meeting old friend' ] he was asking the officials to meet Indian counter parts to work out the arrangements for pilgrims to visit Kailash. Deng had in jest asked me “But you must go first”. He had said it jokingly, but I was keen to see Kailash and Manasarovar. So when I met Mrs. Gandhi in Delhi to tell her of my meeting with Deng, I told her that I will lead the first batch of pilgrims and that she should agree. She laughed and said “of course. I wish I could go too.” The opening of Kailash and Manasarovar had been considered impossible by our Foreign Ministry officials. China is a communist country and Kailash and Manasarovar is in the most sensitive area of Tibet. Therefore how could China allow Indians, even if as Pilgrims, to walk into Tibet? But the impossible happened because throughout the three years of talks with the Chinese, Parmacharya not only gave his blessings to me for this venture but encouraged me. “We must be friends with China and Israel” he would keep telling me whenever I came to him for darshan and anugraha (blessings). When the Kailash and Manasarovar re-opening was announced, the first batch consisting of 20 pilgrims was slated to go in the end of August. That meant in 30 days of walking from the end of August to late September. By the time, we return, it would be end of September. At those heights in the Himalayas, September meant snow and ice cold temperatures, and that we would have to walk! Foreign ministry officials told me that since the route had not been in use for nearly 25 years, it would be a rough walk. We would have to clear bushes on the way, and perhaps encounter animals and snakes! To make matters worse, Inderjit Gupta, then a CPI Lok Sabha MP, and good friend of many years, asked my wife to prevent me from going on this trip since I would not return. “It requires mountaineers to trek this route, not people like us” he told her. Others told me that I should think of my family (of two daughters then age 11 and 
and not venture on such foolishness. In fact one BJP MP, perhaps more out of jealousy than concern, told me that it is punya (blessing) to die on the route to Kailash. If that were so, I wondered, why not a single BJP or RSS leader has ever gone on a pilgrimage to Kailash? Perhaps because there are no Muslims there, nor a Masjid to demolish! BJP is anti-Muslim but not pro -Hindu, so Kailash means nothing of political value to them. But the net result of all this was that a scare was created in my family and social circles. Many urged me to forget going to Kailash. I had done my duty, they said, in getting the route opened, but it is not necessary to go there. My daughters reminded me of my promise made the previous year that I would be with them on my birthday, which fell on September 15th. The previous year I had to be away to address a meeting in Bihar. If I went to Kailash I would again not be in Delhi on my birthday. This troubled me. So anguished and confused by all this I flew to Bangalore, and drove down to where Parmacharya was camping. He was reading a book when I saw him. He put down his book and glasses, and asked me what brought me to him. “Kailash and Manasarovar route has been opened with your blessings. I have been asked by our Government to lead the first batch of pilgrims. But all my colleagues in Parliament are scaring me with stories of what can go wrong with me on this hazardous trip”. Parmacharya said in a comforting voice “Nothing will happen. You go and come. The opening of Kailash route is a great achievement for our country” “I have only regret. That I will not be able to be with my daughters in Delhi on my birthday” I added. “When is your birthday?” He asked. “September 15th. But the journey back will not be completed before September 30th.” Parmacharya only smiled. He puts his palm in blessing and merely said: “you go and come”. I left on September 1st on my journey. My journey to Manasarovar lake and then for a darshan of Kailash went very smoothly thanks to Parmacharya’s blessings. I returned to the Tibet-India border on September 13th, and camped that night at Kalapani, a military cantonment on the Indian side. That night, faraway from Delhi on the Himalayas, I could not help thinking of my daughters and my promise to them to be with them on my birthday. It would be another 15 days of walking before I could reach the plains and then Delhi. Next morning at breakfast, the camp commandant came to me with a telex from Delhi. It said that on Prime Minister’s instruction, an air force helicopter would be coming that morning at 10 AM from Bareilly to pick me up and take me back to Bareilly, from where I will be taken by car to Delhi. I was thrilled. This meant that I would be in Delhi on September 14th evening, and be with my family on the next day for my birthday! What a miracle! I was that time just an MP, and that too from the opposition. And yet this privilege was extended to me. The only reason for this was the blessing of Parmacharya. With this blessing, any miracle could happen. I was honoured to witness it. I prayed to Lord Shiva and Durga at the Kalapani temple at 18,000 feet above sea level, with snow all around. I said a special thanks to Parmacharya. When I returned to Delhi, and thereafter went to see Parmacharya, I explained all that happened. He merely smiled. In 1986, I was passing Kanchipuram, so I made a detour and went to the Kanchi Mutt. Parmacharya was there giving Darshan to hundreds of people. I also stood in the crowd. But the pujaris saw me and whispered to the Parmacharya that I had come. So he asked me to come close and sit before him. After the crowds had left, he looked at me as if to ask me why I had come. The Babri Masjid issue then was hotting up, and so I said Parmacharya that I was planning to visit Ayodhya to study the situation. I asked the Mahaswami what stand should I take. Parmacharya looked at me very sternly and said “you are a politician. Why do you have to take a stand on a religious issue? You stay out of it. You spend your energies on improving our economy or our relations with China and Israel.” I was taken aback by his stern remarks. But I persisted and said “At least the Government will have to take a stand”. He said: “Let the government make it possible for the religious leaders of both religions to come together and work out a compromise. But you stay out of it. I then told Parmacharya that my friend, and leading Babri Masjid agitator Mr.Syed Shahabuddin wanted to see his holiness, and whether I could do bring him next time. The pujaris around the Parmacharya protested. They said that Shahabuddin was anti-Hindu, and he should not be allowed inside the Mutt. The Parmacharya waved away their objections. He gave me permission to bring him to the Mutt. Then he said to the Pujaris. “Only Subramanian Swamy knows the art of befriending Americans, Chinese and Israelis at the same time. He can also be a friend of Shahabuddin.” Then turning to me, he said: “Keep this quality. Never be afraid of making friends with anyone.” I have followed this advice despite heavy criticism from the media. I have made friends with Morarji, Chandrasekhar and Indira Gandhi after terrific quarrels with them. Sometimes one needs to quarrel to come to an understanding of each other’s strength. Generally, I love to oppose those in authority because for a strong democracy, opposition is necessary. But Indian society being feudal, those in power underestimate who oppose them. And in my case, people in power have always underestimated me because they think I am alone. But they don’t realize I have friends everywhere, in all political parties and in all important countries. That is why I have won all my battles against Government. Because I have never betrayed anyone, these friendships remain for a long time. In 1990, I could have betrayed Chandrasekhar and fallen for temptation offered by Rajiv Gandhi to become PM. But when I discouraged this idea, Rajv Gandhi’s esteem of me and trust in me went sky high. Because of the trust I develop my friends from all over the world confide in me. People ask me often “How do you get so much accurate information”. This is the answer. I have secret friends and open enemies. Most other people have the opposite: secret enemies and open friends. Thus Shahabuddin trusted me to bring him to the Mutt with honour. In early 1987, I brought Shahabuddin to see Parmacharya. Parmacharya -Part IV Subramanian Swamy I brought the fierce Muslims-rights agitator Mr.Syed Shahabuddin to Kanchipuram to have a darshan of the Parmacharya. Shahabuddin had told me many a times that he had a urge to see the Parmacharya. He never explained why. Nor I asked him why since I assumed everyone would like to see a living God on earth. Although Shahabuddin is a strict Muslim, he accepted two fundamental points defining a patriotic Indian Muslim. The first point, a patriot would accept that though he is a Muslim, his ancestors are Hindus since 99.9 percent of Muslims of India are descendents of converts. Muslims who think that their ancestors are Persians or Arabs or from Tajikistan, can never be patriotic Indians, because they live in a myth. They are psychologically uprooted from India. The second point is that although the present day Indian culture is composite, in which all communities and religions have contributed, the core of this culture is Hindu in character and substance. Hence even if one changes one religion, it need not lead to a change of culture. Religion is personal, culture belongs to the nation. Shahabuddin had accepted the two points and that is why I defended him against the charge that he was communal. But the RSS [which is not pro-Hindu, but merely anti-Muslim], saw in Shahabuddin a convenient hate figure, and dubbed him a “second Jinnah”. Naturally bigots of the RSS protested when they came to know that I was bringing Shahabuddin to meet Parmacharya. When we arrived at the Kanchi Mutt, the Mutt-Pujaris told me that Parmacharya had wanted me to bring Shahabuddin right into the inner part of the Mutt where he was staying. We were made to sit before a shut door, and told Parmacharya would come soon. The door was opened by Parmacharya himself. When Shahabuddin saw him, he started to weep, with tears rolling down his cheeks. He folded his hands in a ‘namaste’ and said “Oh my Lord Parmacharya, please save my community and save the nation”. I was taken aback [Much later when we were back on our way to Chennai, I asked Shahabuddin why he broke down , before the Parmacharya. He simply said that he could not control himself when he saw the radiant face of the Parmacharya.] Parmacharya asked Shahabuddin what troubled him. He said “The Babri Masjid has been shut to Muslims by a Court Order and I pray to you to help us open it to us”. [At that time, 1988 there was no talk of its demolition by RSS]. Parmacharya told him that Hindus and Muslims should work out a compromise. He suggested a number of proposals, such as joint prayers, or Hindu Prayers on Monday-Wednesday-Friday and Muslims Namaz on other days with Sunday being denied to both. All these compromise proposals, Shahabuddin said, would be unacceptable to devout Muslims. I added in my proposal. Koran prohibits Namaz in constructions built by demolishing other religions holy places : therefore if it can be proved that a temple was demolished by Babar’s men to build the mosque in Ayodhya, and then the Muslims themselves should agree to the Babri Masjid demolition. Parmacharya looked at me with a benign smile. He had earlier warned me to stay away from this issue, instead asked me to concentrate on political and economic issues. But Shahabuddin quickly agreed that Koran prohibited reading namaz in such places, but contested that Babri Masjid was built on a temple site. He said he had construction blue prints to prove his point. Two hours of discussion had taken place, and therefore the Mutt pujaris were getting impatient. A big crowd was waiting for the Parmacharya’s darshan. So Parmacharya closed his discussion by asking Shahabuddin to bring his blue prints and come again. Surprisingly, again Shahabuddin prostrated before him, and then we both left. Shahabuddin never came back again. But two years later, I became the Law Minister. I confronted the Muslim organizations with a proposal that the Government would appoint a Supreme Court Judge in a one man Commission of inquiry to determine whether or not there was a temple before the Babri Masjid was built. And if the conclusion was that there was a temple, then Muslims must agree to give up the Masjid. If not, then the Hindus would vacate the masjid. Surprisingly, while all the Muslim organisations agreed to my proposal, the fanatic Hindu organizations refused to agree. Our government did not last long enough for me to go ahead with the Commission of Inquiry anyway disregarding the fanatics. Nor could I persuade the successor Narasimha Rao Government to follow my proposal. It would have amicably resolved the issue. But alas, Babri Masjid was finally demolished in bitterness. Perhaps Parmacharya was telling me not to get involved from the beginning because he foresaw that it would be demolished as a part of destiny. If Babar’s violence was undone 450 years later, then RSS violence on December 6, 1992 could also be undone someday, but I hope, by understanding and love. Otherwise the cycle of violence will continue in the country, with the Hindus and Muslims not reconciled to each other. In April 1990, I received an urgent summons from Parmacharya to come to Kanchipuram. So I rushed. When I saw him, he merely smiled, put up his palm in blessing and then waved me on to go away! I was puzzled. Why was I asked to rush to the Kanchi Mutt from Delhi, merely to be sent away? The Mutt pujaris told me that on Parmacharya’s instructions the Mutt had decided that I was to share the dais with Rajiv Gandhi on the occasion of Parmacharya’s 97th birthday in May that year, to be celebrated in Kanchipuram. It turned out that no other politician except Rajiv and myself were to share the platform. It was a great honour, not only that I would be with Rajiv, but more that it was on Parmacharya’s instructions. But why did he so honour me? That May meeting turned out to be crucial for me, because it created a rapport with Rajiv which I did not have before. Rajiv too had great regard for the Parmacharya and therefore his selection of me to pair with Rajiv, meant for Rajiv that I could be trusted. From that date onwards, Rajiv trusted me blindly with no reservations. Parmacharya thus not only altered my outlook, but he also ensured from time to time that I came on the right path. Once for example, in 1992, the two junior swamis, Jayendra Saraswati and Vijendra Saraswati had asked me to collect some funds for a Ghatikasthanam library that they wanted to build in honour of the Parmacharya. They even printed letter heads to make me the “Patron” of the project, but insisted on a donation. With great difficulty, I collected Rs.15 lakhs and gave it to them as Janata Party’s gift. When Parmacharya came to know about it, he sent me a query: “Why should you donate to the Mutt when you are yourself begging for funds from the people to run your party? Please do not do it in the future”. Since then I have stopped giving donations to any cause. Beggars cannot donate. Naturally, when Parmacharya attained samadhi in 1994, I felt like an orphan in public life. HE was always there when I had a dilemma to set things right. But I had the God’s grace to see him, a living divinity, for 17 years. Many of his opinions and directions I can never reveal, because he said them knowing fully well that I will keep it to myself. But by guided and listening to him, I have become so strong mentally as a person, that I feel that no one can cow me down or demoralize me no matter how bad a situation I am in. Parmacharya taught me that the easiest way to finish an enemy is to make him a friend. He had urged me not to hate the sin, but the sinner. Of course, sometimes the easiest way is not available because of ego clash, and so the sinner has to fought to be made to realize the sin. But one has to keep in mind that there is a God’s scheme, redemption for the sinner what we call as prayaschitam. The ultimate revenge belongs to the divine. As human beings we have no right to revenge; only self-defence and righteous struggle. As Hindus, this is easy to understand because we believe in the law of Karma. People who see me fighting fiercely with Indira Gandhi, Chandrasekhar and Jayalalitha and then working with them get confused or even disgusted at what they perceive as my opportunism. I do not make up with those I quarrel with at height of their power, but when they cease to be in office. The reason for this flexibility in making friends out of enemies of yester year is the advice that Parmacharya once gave me in 1977: “India is plagued by divisions, and the egos of our rajas had played havoc with our national security, making it easy for foreigners to conquer us. Therefore, never hesitate to create unity, without of course compromising on the fundamental concepts of morality. India has never forgotten those who unite the nation.” I have defined three such fundamental moral principles. These three fundamental concepts of morality are: – I shall not speak lie, even if I withhold truth. – I shall practice what I shall preach. – What I do will be transparent for all to see. I consider myself therefore free to plan my political strategy as I see best, without regard to criticism from my political opponents, but within these three moral limits.
Om Sri Sai Ram Wednesday’s Parayan Maha Yogis and Saints hold each other in high esteem and bear brotherly love and affection for one another. Vasudevanand Saraswati, the saint of Datta Dynasty was living in Rajamandhury in Andhra Pradesh, and one of his devotees expressed a desire to go to Shirdi. Saint Vasudevanand gave a coconut to his devotee, Pundalikar Rao, and requested him to give the coconut to his “brother Shri Sai Baba” and to convey his pranams. Vasudevanand Saraswati held Sri Sai Baba in high regard. However, on the way to Shirdi Pundalikar Rao by mistake broke the coconut and consumed the same. Later when he realized his mistake Pundalikar Rao was very upset. When he reached Shirdi and went for Baba’s darshan, Baba asked for the Coconut. Pundalikar Rao profusely apologized to Baba for his mistake and wished to offer Baba another coconut. Baba told him that no coconut could be a substitute for the coconut sent with love by his brother, Saint Vasudevanand. Kind hearted Baba forgave Pundalikar Rao. One lawyer, by name Saptenkar, was extremely heartbroken on losing his only son. Then one day he remembered that his friend had mentioned how Sri Sai Baba helped devotees overcome their troubles and sufferings. He decided to visit Shirdi with his wife. When Baba saw Saptnekar he became very angry and began to shout saying that Saptnekar holds him responsible for his son’s death but he was wrong. After a while Baba calmed down and said that whoever steps into the masjid will be free of sorrow and suffering, and he would take care of them. He asked Saptnekar and his wife to have faith and that they would be blessed with a child again. Within another year the Saptenkars were blessed with a baby boy. Saptnekar and his wife were blessed by Baba. Once Baba narrated a story about a frog and a snake. The moral of the story was that sins committed in the past birth have to be paid for in this birth. It is therefore important that we tread on the path of good deeds and thoughts. Once the great bhakti, Shama wanted to go to Gwalior, Kasi Prayag and Gaya, to which Baba said that he would reach Gaya before Shama. When Shama reached Gaya after visiting Gwalior and Kasi Prayag, he found a big picture of Baba hung on one of the walls of the temple’s priest’s house. Shama remembered the remark by Baba that he will be there in Gaya before him. When Shama enquired about the picture, the priest told him that it was Shama who had given him the picture about 12 years when they met at Shirdi. Shama could remember the episode and felt very happy. Kaka Sahib Dikshit was asked to read the Eknath Srimad Bahagwat and Bhavarth Ramayana daily by Sri Sai Baba. Kakasahib continued this practice even after Baba attained Samadhi and one day when he was reading section where it was mentioned that a devotee was once very anxious to receive the blessings of his Guru. This reminded Kaka Sahib of his own anxiety. Shama, Baba’s devout disciple consoled Kaka Sahib saying there was no need to worry since Kaka Sahib had reached the very high pedestal of the Sadhguru. Shama narrated the vision that Anand Rao-one of Baba’s devotees once had. Anand Rao Patil had a vision in which he saw Baba sitting on a throne studded with diamonds, in the middle of the sea. Then Shama who was also there asked Anand Rao to touch the feet of Baba. Anand Rao wondered how he could touch Baba’s feet as they were underwater. Shama asked Baba to lift his feet and Baba obliged immediately. Anand Rao clutched Baba’s feet and placed his head on them, thus receiving Baba’s blessings. On hearing the tale Kaka Saheb felt relieved and realized that if one desires for and makes the effort to receive the Guru’s blessings he would never be disappointed. Baba would say, “he who ever insults others hurts me most and he who treats others with kindness is always near me. He who loves me and sees me always is nearer to God. He who ever chants the name of God to him I am indebted and will provide salvation to them and get repay my debt. He who comes to my durbar and offers me food I will never forget. He who always with pure heart seeks salvation I will make his life full of bliss. No one needs to go to far off places in search of me I am for I am everywhere. He who sees with true love and compassion every creature in this world he will find me there in them. You will find me in animate and inanimate things, Baba would tell his devotees. Once Baba narrated an incident involving him and his friends. Baba and three of his friends were once wandering in the jungle in search of God when a man appeared from nowhere and asked what they were searching for. He said that it would be very difficult to find one’s way through the jungle and if they wished he would guide them and it may not be very difficult for them to achieve their mission. None of the four members was willing to believe the stranger and started to walk away from him. After a while they found themselves back at the same spot and found that the stranger was still there. This time the man offered them some food. Baba friends did not accept the food offered by the man and started on their search again. Baba stayed back and ate the food offered by the stranger. Baba told him about their mission to find God. On hearing this, Baba said, the stranger took him to a nearby well and hung him upside down from the frame of the well and left him there in that position for a few hours. He returned after a while and freed Baba. All the while that Baba hung upside down in the well he was not able to touch the water near the well even though he was so near to it. When Baba came out of the well, the stranger asked Baba how he felt to which Baba said he could not describe the experience in words but it was complete bliss. Through this story, Baba wanted to convey that we should never ignore anybody who offers something with love and that food is parabrahama. Even when we are equipped with route map and directions many of us are unable to get to the same address. Similarly, in order to reach God we should have a Guru who will take us through the difficult path and show us the right path. The author of Shri Sai Charita, Hemandpant said that Sai Baba used to help his devotees in every aspect of their lives and Baba wanted them to love all the creations of God and always remember God. He who reads and assimilates the lessons contained in the Sai Sat Charita they will receive the blessings of Baba. Om Sri Samarth Sadguru Sai Nath Maharaj Ki Jai. Baba, my prostration to you at your feet. With your blessings I could complete the Parayan for Wednesday. Please bless me with good health, peace and prosperity. Bless me that I remember you always and receive the Prasad of your blessings everyday. Om Sadhguru Sainathay Namah. Om Shanti Shanti Shanti.
Here is a small attempt to give the Sai Satcharita in a summarised form so that every one can read the same daily from Thrusday to Wednesday,the same is ably edited by Bhuvenewari, hope this will help in achieving the spiritual goal for all of us. OM SRI SAIRAM Thursday’s Parayan Param Guru Sainath ! I salute you a thousand times and bow before you. I depend on you completely and have full faith in you. I seek your blessings. Your grace protects my life. Parameswar, please keep me with you, and let not any evil spirit distract me from your guidance and please give me strength to be with you always. Let me understand all your teachings and let me acquire the good qualities of a good human being. Sainath I prostrate before you a thousand times. In the district of Kopergaon in Ahmednagar, Maharashtra, there is a small village called Shirdi and in that village under a neem tree Sai baba appeared as sixteen year old boy. Baba lived there for many years and his kindness and miracles made Shirdi a holy place. No one knows the place of Sai Baba birth and no one knows about his parents. Baba never spoke to anyone about his past, his family or early years. He was affected by neither rain nor scorching heat nor the cold weather in winter. He would sit under a neem unaffected by the changes in the weather. He would often be seen in padmasan mudra doing the tapas. Once the people of Khandoba dug up a portion near the neem tree where they found a cave with four lamps burning. Baba informed the people that the cave was his Guru’s and asked the people around to protect it. Soon after this Sai Baba left Shirdi. He came back after three years with a marriage party and thereafter stayed in Shirdi till his samadhi. Once Chand Patil, a rich man, from the village called Dhoop was searching for his mare and then he saw a fakir wearing a turban and kafni sitting under a mango tree. The fakir told Chand Patil that his mare was near the nullah. To Chand Patil’s surprise and joy the mare was near the nullah. When he returned near the mango tree to thank the fakir, he saw the fakir strike the ground with his satka and out came a burning ember with the fakir let chillum and with a wet piece of cloth he held the hukkah pipe. The fakir offered Chand Patil the hukkah. Chand Patil realised that the fakir was not an ordinary human being. He requested the fakir to accompany his family to Shirdi for the wedding of his brother in law. When the marriage party reached the entrance to the village the priest of the khandoba temple welcomed the fakir by saying O SAI please come and from that day he was called SAI and in due course he became SAI BABA. In Shirdi, Baba stayed in a masjid made of mud. He wore a turban and kafani and his only possessions were a tin pot, a satka and chillum. Sai dressed like a Muslim, followed Hindu rituals and practices, like Hindu his ears were pierced and he resided in a in a masjid which he called Dwarakamai. He always kept a dhuni burning in the masjid like an ever burning agnihotra. He used to grind wheat in the two stone handmill. The devotees used to ring the bell before entering the masjid and would offer things in the dhuni to keep it burning. Brahmins used to visit the masjid and bow there heads before SAI BABA. Sai Baba would always chant Narayan Narayan and Allah Malik – Allah is the sole owner of this world. The Hindus celebrated Ramanvami festival at Shridi and the Muslims celebrated the sandal procession at the same time in Shirdi. Some times Baba would wear the bells on his ankle and dance as if in a trance all through the day and night and people would stand watching him mesmerised. Many people returned to good health on seeing SAI BABA and many had their desires fulfilled. Baba’s touch helped blind people regain their vision and the lame were able to start walking. His grace ensured that there was no dearth of food or clothing at the house of Baba’s devotees. Sai Baba used to say that whoever chanted his name or remembered him, he would always take care of their needs. He always blessed his devotees. Baba talked to everyone very affectionately and never discriminated between the rich and the poor. Even though he lived in Shirdi he knew about events happening in distant places. He used to remove evil thoughts from the minds of his devotees and would urge them to nourish good thoughts. He directed them to the spiritual path. Baba’s fame spread far and wide drawing devotees from different parts of the world. His presence gave immense solace to people who came to see him. At Dwarkamai Baba used to light earthen lamps with oil borrowed from the shop keepers at Shirdi. One day the shopkeepers refused to give Baba oil to light the lamps, saying that there was no oil in their stores. This behaviour of the shopkeepers did not upset Baba, instead he went about calmly pouring water in the lamps and to the utter bewilderment of the shopkeepers, Baba managed to light the lamps filled with water. The shopkeepers were ashamed of their behaviour towards Baba and they requested him to forgive them. Baba said that they were free to give or refuse but they should never lie. An old man called Gouli Bua was a devotee of Lord Vittal and when he saw Baba at Shirdi he knew in his heart that Sai Baba was the incarnation of Vittal He knew that Baba was not an ordinary person. During his early days in Shirdi Baba created a beautiful garden in the courtyard of the masjid and everyday he would water the plants with water in earthen pots. Baba would fetch water from a well that was far away from the masjid and after watering the plants he would break the earthen pots at the foot of the neem tree. Baba was given a fresh earthen pot everyday by Tatya Patil. In due course of time a lovely garden developed near the masjid. Gangadhari, a sadhu, on seeing Baba water the plants in the garden predicted that the boy would one day be a precious jewel of Shirdi. Shri Anand Rao Maharaj, a devotee of Akalkot Maharaj said the boy was a gem and the people would realise this one day in the near future. Once Shri Krishnaji, a devotee of Akalkot maharaj wanted to do the puja of the padukas of the Swami in Akalkot. In his dream he sawBaba who asked him to Shirdi and perform the paduka pooja. As instructed Krihnaji did the prathishta of the padukas under the neem tree and he took Baba’s blessings before doing the prathishta of the padukas. Sri Upasini Baba wrote a prayer and the same was engraved near the padukas under the neem tree. During Baba’s stay in Shirdi he used to act like a doctor and used to treat the people for their ailments. People with no vision were given back their vision with the help of Baba’s medication of biba seed paste which was applied over the eyes and bandaged. When the bandage was removed the patient found his/her sight restored. Sometimes Baba would take the sufferings of his devotees upon himself and would suffer along with them. Mr Kharpade’s son once got bubonic plague and Mr Kharpade came to Baba seeking his help in curing his son. Baba told Mr Kharpade that he was aware that his son was ill and had already started the process of treating the boy. Baba showed Mr and Mrs Kharpade showed the Bubos of Plague on his body and said that he had taken the same on himself to cure the boy. Baba used to treat devotees who were ill even when they were far away from him. One day Baba thrust his hand into the dhuni severely burning his whole arm. When questioned why he had done that Baba said that in a far away place a blacksmith’s wife who was working the near fire suddenly got up without remembering that she was holding her little baby in her lap. The baby was falling into the fire when, as the mother later recounted, an invisible hand stopped her son from falling into the fire and was thus saved. People in Shirdi realised that Baba was omniscient and knew if his devotees were in trouble and would rush to help them no matter where they be. Bhagoji Shinde, who was afflicted by leprosy, used to apply ghee to Baba’s wound caused by the fire and gently massaged his hand after it started to heal. Bhagoji Shinde continued with this practice till the Samadhi of Sai Baba. Bhagoji Shinde’s devotion towards Baba and Baba’s affection for him showed that Baba treated all his devotees alike and never discriminated on grounds of caste, creed or physical affliction. Sai Baba’s devotee, Das Ganu Maharaj, once wished to go to Prayag for a holy dip in the Triveni Sangam. Baba asked Das Ganu Maharaj to have faith in him and that he would soon be able to visit Prayag. Baba said that as Das Ganu was prostrating at his feet when water began to flow from Baba’s feet. Das Ganu beheld the holy rivers of the Sangam sitting at Baba’s feet. For some time a bachelor called Rohilla used to stay at the masjid with Baba and he used to do the aajan every day shouting Allah O Akbar and used to read loudly verses from Koran. This disturbed the peace and tranquillity of the place and many devotees complained to Baba about this and asked him to stop Rohilla from shouting. Baba asked his devotees to be patient with Rohilla saying that the bachelor was being troubled by his wife (bad thoughts) causing him to wail out the Lord’s name loud. As assured by Baba Rohilla recovered and stopped screaming. A devotee of Baba, Sheerasagar worshipped Lord Vittal till his death but his son discontinued the puja thereafter and never offered Naivedya. Baba passed on a message to Sheerasagar’s son saying that his father was a great friend of his and scolded the son for ignoring the puja and Naivedya of Vittal Bhagwan. Sheerasagar’s son realised his mistake and in earnest started the puja of Lord Vittal observing all the practices his father had followed including the offering of naivedya everyday. Anna Saheb Dabolkar once came to Shirdi, offered his pranam to be Baba by prostrating at his feet. Anna Saheb witnessed several changes in his life thereafter. While he was at Shirdi Anna Saheb once saw Baba grinding wheat at the masjid. Some ladies who were also witness to this sat down with Baba and began to help him grind the wheat. And while they did this they began to sing beautiful songs in praise of the miracles Baba had shown. When all the wheat was ground they began to gather the flour to take home with them. Seeing this Baba got angry and directed the ladies to take the flour and spread it in four directions across of the village. This, devotees later realised, was done to prevent cholera epidemic from spreading into the village. Seeing this and the other miracles of Baba Anna Saheb Dhabolkar wanted to write a book on them and he sought Baba’s permission through Shama, the great devotee of Baba. Baba granted Anna Saheb permission by applying udi on his forehead. Baba told Anna that he was would be a tool for writing the book while he would write his own biography as a living example. “Once my devotees listen to my leelas and preaching they will take the spiritual path and even an atheist will learn to respect me and begin to have faith in me,” Baba told Anna Saheb. He also said that no one who believes in him will ever go hungry. Baba used to lovingly address Anna Saheb as Hemandpant. Both Gopal Rao and Damu Anna Kesar who were childless for a long time were blessed with children by Baba’s grace. And in order to express their gratitude, Gopal Rao and Anna Kesar decided to start celebration of the Ramanavami festival and flag hoisting in the Masjid. Damu Anna Kesar and Nana Saheb together donated two flags which were taken out in a procession around Shirdi and thereafter they placed at the masjid. During this time a Muslim gentleman decided to start the Sandal paste procession. At Shirdi Ram katha, the cradle festival celebrating the birth of Lord Rama, and Sandal procession were held in a spirit of harmony between members of the Hindu and Muslim communities. A weekly reading of the Nam Saptah was also held and on the concluding day the poor were fed a sumptuous meal. Om Sri Sathguru Sainath Mahara Ji Ki Jai. O Sri Sainath, I prostrate at your feet and seek your blessings. Today I have completed the first day’s reading of your Satcharita. Please bestow your blessings on me to complete the weekly reading of your Satcharita. Please bless me and those around me with peace, tranquillity, and devotion towards you. I pray for your Grace all through my life. Sat Guru Sainathaya Namah Om Shanti Shanti Shanti
Adi Shankaracharya Quotes and Sayings Seek Govinda(god)! Seek Govinda! Seek Govinda! Oh ignoramus, at the time of death the rules of grammer, which you are trying to cram and master, will not be able to rescue you at all. The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns). Day and night, dawn and dusk, winter and spring, all these are flitting across the stage of the world. While time thus is frolicking and befooling us, our life span is also running out; yet we do not , even a little, give up the clinging to our desires, nor do we let the desires loosen their grip on us. Free yourself from lust, anger, greed and delusion. Contemplate on ‘who you are’. Enquire within yourself, who am I ? The fools who fail to apprehend the Self are caught in hell-fire even here and now itself and suffer torture. Among the contributory factors of liberation, devotion stands supreme, and it is the search for one’s own true nature that is meant by devotion. Reality can be experienced only with the eye of understanding, not just by a scholar. What the moon is like must be seen with one’s own eyes. How can others do it for you? Only those who have achieved samadhi and who have withdrawn the external senses, the mind and their sense of doership into their true nature as consciousness are free from being trapped in the snare of samsara, not those who just repeat the statements of others. Direct the mind resolutely towards God, restraining the senses in their various seats, and looking on the state of the body as a matter of indifference. Realise your oneness with God, remaining continually intent on identifying with its nature, and joyfully drink the bliss of God within, for what use is there in other, empty things?
Clay Balls A man was exploring caves by theSeashore. In one of the caves he found a canvas bag with a bunch of hardened clay balls. It was like someone had rolled clay balls and left them out in the sun to bake. They didn’t look like much, but they intrigued the man, so he took the bag out of the cave with him. As he strolled along the beach, he would throw the clay balls one at a time out into the ocean as far as he could. He thought little about it, until he dropped one of the clay balls and it cracked open on a rock . Inside was a beautiful, precious stone! Excited, the man started breaking open the remaining clay balls. Each contained a similar treasure. He found thousands of dollars worth of jewels in the 20 or so clay balls he had left. Then it struck him. He had been on the beach a long time. He had thrown maybe 50 or 60 of the clay balls with their hidden treasure into the ocean waves. Instead of thousands of dollars in treasure, he could have taken home tens of thousands, but he had just thrown it away! It’s like that with people. We look at someone, maybe even ourselves, and we see the external clay vessel. It doesn’t look like much from the outside.. It isn’t always beautiful or sparkling, so we discount it. We see that person as less important than someone more beautiful or stylish or well known or wealthy. But we have not taken the time to find the treasure hidden inside that person. There is a treasure in each and every one of us. If we take the time to get to know that person, and if we ask God to show us that person the way He sees them, then the clay begins to peel away and the brilliant gem begins to shine forth. May we not come to the end of our lives and find out that we have thrown away a fortune in friendships because the gems were hidden in bits of clay. May we see the people in our world as God sees them. I am so blessed by the gems of friendship I have with you. Thank you for looking beyond my clay vessel. APPRECIATE EVERY SINGLE THING YOU HAVE, ESPECIALLY YOUR FRIENDS! LIFE IS TOO SHORT AND FRIENDS ARE TOO FEW! Do not ask GOD to Guide your Footsteps if you are not willing to MOVE your Feet’
Lectures by Swami Nikhilanandaji, Tatva Bodh was written by Adi Shankaracharya. Shankaracharyaji salutes his guru Shri Krishna before he starts the text. This is important because before we undertake any study of the scriptures, we have to surrender our ego and identify with the Supreme Reality. Tatva Bodh is not a text for those who are curious or for those who want worldly knowledge. It is not merely a book of theories to be read. It is meant for people who desire Moksha. We all have desires that we try to fulfill in our past time because we think we get happiness when they are fulfilled. The degree of happiness is proportionate to the intensity of the desire. But there are always more unfulfilled desires than fulfilled desires. These desires always give rise to restlessness. Where there is restlessness, there is no peace. Example: “I want water. I am thirsty.” Once this desire has entered your mind, you can not sit peacefully. You go to where this water and drink it or if there is none, you think about where to go and get some. It is natural that we have desires and they propel us. It is even written in the scriptures. (Kaama cheshta – everything is propelled by desire) The rishis analyzed these desires and wondered if one can fulfill all his desires, will he be happy. They classified the desires into four types. 1. Desire to be secure (Survival instinct): This is the first and foremost desire among all living beings. We want to survive. This desire arises from deep within us. Eons ago, the caveman lived in caves and killed animals to survive. Today, we desire to own a house, car, and credit cards to feel secure. (Arthapurushaartha – desire for security) We think money will provide security and so we desire to earn more, own a house with security alarms and smoke detectors. Or we may be physically, socially and financially secure but we feel psychological insecurities. “Why won’t he smile at me? Why doesn’t she like me? Let me make cookies for her.” We may also feel intellectual insecurities. We then use philosophy to feel more secure. “I am an Advaiti. I am a Hindu. I am a Muslim.” We may join a movement or a mission to feel intellectually secure. We must take care to not just calm our insecurities but try to learn and move towards the goal. We also feel secure doing what a lot of people do. We feel more secure with a crowd. We do not want to be alone. Even if God is there and everyone is going towards Him, we prefer to go with everyone rather than go alone to God. These insecurities will remain with us until we have “atma gnana”. Therefore, in Bhagavad Gita, Bhagwan says “Have faith in me. I will make you secure. I will take care of all your needs.” “Yogakshemaam vahaamyaham” – whatever needs to be protected, I shall protect.” Till we understand the greatness of God and till we understand that the greatest security is God within us, we will be insecure and desire for security. 2. Desire to gain pleasure: This is a very strong desire. Almost everything is propelled by these two desires – security and pleasure. We are propelled by fear or pleasure and so many religions use this – “Do this and go to heaven. Don’t do this, you will go to hell.” They create fear or give pleasure to make people do things. There are pleasures at all levels: physically, senses etc. The drawback is pleasure is always followed by pain. There is insecurity in the pleasure – “Will we feel it tomorrow?” Also, a person who always seeks pleasure becomes dull. His thinking capacity is diminished because he becomes totally focussed on acquiring pleasures. It is said in the scriptures: If you want to gain knowledge, forget about pleasure. If you want to gain pleasure, forget about knowledge. Even after trying to gain security and pleasure, we are not happy. So, we desire to gain a superior type of security and happiness – that which is more lasting. This is the third ty pe of desire. 3. Desire to be good: This is the desire to become a better and more righteous person. There is pleasure in eating but there is more pleasure in feeding others. There is pleasure in being protected but there is greater pleasure in protecting others. This indicates rise of Dharma and goodness and giving up of selfishness. We should try to gain security without making the other person insecure. We should try to be happy without making others miserable. Dharma says – “Live and let live.” If you want to gain something, do so by adhering to certain rules (“niyams”) so that you do not harm others. Even the worst person has this desire to be good in him. He has the potential that is deep within him and that is inborn in him to be a saint. The Gita says the moment an evil person desires to be good, he becomes a saadhu. (Example: Valmiki) When a person follows Dharma, he feels more secure and happier in this world. This seems very strange but is true. A dharmic person feels very secure (Example: Sitaji, Ramji). An adharmic person feels very insecure. (Raavan, despite all his strength and wealth he felt insecure all the time.) Dharmorakshathi rakshathaha One, who follows Dharma, is protected by Dharma. He feels God, Goodness, Righteousness is on his side and so he gains unshakeable strength. Nothing can affect him. Mahatma Gandhi was small, frail, without money, without even the full complement of garment to cover his body, not owning even as much earth as might be held on the point of a needle, yet he was so much stronger than the mightiest of empires. The British feared him. One who follows truth: His words gain power, even the Gods must obey him. Example: Anasuya. When someone approached her for help, her husband was cursed to die at sunrise the next day, Anasuya had the power to stop the Sun from rising because she followed dharma. When a person follows dharma, he feels more secure and happier, he feels joy in just being and existing (Example: Mahatmas). They work not because of sense of duty and not because of aspiration but because of inspiration. But a Dharmic person still feels a sense of bondage, a sense of limitation by rules. He will have to be born in this body, eat, sleep and drink with this body. Living in this world becomes bondage. Mumukshatwam (desire to be free from bondage) arises in him. 4. Desire to gain Moksha: This is the desire to free from bondage of desires, body etc. It is subtlest of all desires. Example: No matter how much pleasure we gain from being awake, we do not want to turn away from sleep. We always want rest and sleep. A mumukshu is one who has intense desire for freedom, liberation and Moksha. The Tatva Bodh is written for such a mumukshu. This liberation that he seeks can be gained from knowing the Self. There is no need to go elsewhere or outwards. The liberation lies within. Knowing the true self is freedom. Transcribed by Neena Venugopalan
