Shri Sai Leela – August 1990 - SaiLeelas - The divine...

Shri Sai Leela – August 1990

www.saileelas.org 2


www.saileelas.org 3

VOL. 69

SHRI SA1 LEELA AUGUST 1990

NO. 5

SHRAVANA SHAUVAHAN SHAKA 1912

SHIV-SHAKA 317, VIKRAM SAMVAT 2046,

HIJARI 1411, FASALI 1359-60

CONTENTS

Quote for the Month

Editorial

Gurupournima celebrations at Shirdi - V. U. Kshirsagar

An Appeal

The Philosophy of Ramcharita Manas Prof. G. G. Joshi

Vishnu-Sahasra-Nam

Shri Hari wields His absolute reign on Nature Chakor Ajgaonkar

September- 1990-Highlights


www.saileelas.org 4


www.saileelas.org 5

EDITORIAL

JANMASHTAMI We are tracing the tradition of benediction. However, the month of Shravana

has arrived hence let us turn towards it keeping aside Mangalacharana. The

Indian calendar is based on the movements of sun and moon. The seasons

depend on both of them. The new year begins in Chaitra introducing the spring.

The atmosphere is pleasant while nature takes a new form. When summer

closes, rains bring cooling touch and Sanskrit lovers remember 'the great poet of

poets' (Kavikul-aguru) Kalidasa. They welcome the first clouds by murmuring,

"Ashadfiasya prathama divase..." "On this first day of Ashadha..." from

Kalidasa's immortal epic 'Meghadoot' (Cloud Messenger). The monsoon sets

and showers intermittently afterwards when Shravana enters into the hearts of

many, especially children. The famous Marathi poet well-known for children's

poetry (Balkavi Thomare) has described this evergreen Shravana through his

poem, 'shravanamasi harshamanasi...' This poem is known by almost all kids,

children and even elders for its fragrance. In ancient times, the sages also were

attracted by the stuffy surroundings. They praised the Lord Rudra sprinkling the

holy water during this month. The cycle of nature moves since time unknown

and continues pending. The seasons remind us about this cycle.

The' Shravana days make all delighted and sometimes serious. The pleasantness

of spring and shivering of autumn is absent during this season. The sages have

arranged festivals, vratas etc. keeping in view the seasonal atmosphere. The

Shravana has festivals with serious mood. We Indians are very much fond of

festivals. Practically each and every month will have a festival. Let us discuss

this festive mood of Indians on some another occasion or else the Shravana will

be over and celebrations will be missed.

- IN SHRAVANA -

The rains in Shravana will have hide and seek game. It will arrive all of a

sudden, sprinkle and vanish away. The festivals of this month have been


www.saileelas.org 6

arranged to suit this unpredictable rains. Every day of the week in this month

will have worship of some deity. On Mondays we pray the Lord Shiva, on

Tuesdays - the Goddess Gauri, on Wednesdays the Lord Budha (Intelligence),

on Thursdays - the Lord Brihaspati, on Fridays - the Goddess Jeevantika and on

Saturdays - the Lord Hanuman, Shani and the Ashwatlha (holy fig-tree). No

holidays for prayers. There are four national festivals in this month viz. Nag-

panchami, Raksha-bandhan, Bull-worship (called Tola in Marathi - to be

observed on the new-moon day) and Janmashtami. Nag-panchami and Bull-

worship are the festivals of farmers whereas on Raksha-bandhan-day, the

coconuts are offered to the ocean so that fishing and shipping could start after

stormy rains. Brother renews his vow to protect sister. However, the most

important festival in this month is Janmashtami, i.e. the birthday of Lord

Krishna. On 8th day of dark-half, the birth is celebrated at mid-night. We

celebrate the birth-days of Gods and observes the death anniversaries of great

souls. In fact, Lord Krishna was born and departed also, still we celebrate his

birth-day only every year. What could be the reason ?

JANMASHTAMI

Bhagawan Shrikrishna is the Supreme God, Who incarnated on this 8th day of

Shravana. It is said that the God is Al-mighty, All-pervading and is Ajanma

(unborn), Svayambhu (self-existent) and Avinashi (imperishable). How can He

be born in this perishable world ? It does not sound sensible that the 'unborn'

was 'born' on this particular day. The possible answer to this question will be

that we celebrate the birth day of His incarnation. Next question then comes

whethcrVwe worship the God or His incarnation. There are several

incarnations. The ten Avataras of Lord Vishnu arc well-known. Rama, Krishna,

Narasimha, Parashuram are quite famous. The other Gods have also their

incarnations and we celebrate these days like Ganesh Chatunhi, Mahashivaratri,

etc. The ardent devotees of Gods will definitely argue that they celebrate the

birth-days of incarnations and not the .birthdays of Almighty. The next


www.saileelas.org 7

question, put earlier, remains that whether we worship the God or worship Him

through the medium of incarnation ? We are aware that Sri Rama was born on

the 9th day of Chaitra and Krishna was born on the 8th day of Shravana. Is it

that we are not aware that Sri Rama took a final dip into the Sharayu river and

Sri Krishna returned to His eternal abode ? Maharshi Vyasa and Valmiki have

noted the episodes of final departure of Rama and Krishna with dates. We are

also aware of it. Still we celebrate only the birth-days of the incarnations. Why?

I have come across a beautiful and logical argument in this regard by the Late

Dr. R. P. Parnerkar Maharaj in his book 'Parisaraat' (in Marathi). He says -

"It is true that though, the Lord is unborn, was born in the human life. It is

equally true that though imperishable, He remains imperishable in human life;

we should celebrate the birth-days of incarnations (Avatara-jayanti) for, we

should not forget the importance of the question as to how He was born in our

human life".

When that Almighty entered into our human life and why for He has arrived is

not known to us basically. It will be clear if we study the history of man - from

primitive stage upto the progressive stage - that it is the human being who

established the God in his life. The celebrations (of Jayantis) are vital to

rationally understand the concept of God into human life. The tradition has been

set to celebrate the event every year.

The Life of Lord Krishna is typical. It is quite different and unique form other

"incarnations. The first 3 incarnations are the non-human creatures whereas the

4th one is half-man and half-animal. One Vamana is a dwarf and Parashuram is

constantly engaged in war. The Lord Sri Rama had to spent 14 years in wild life

and desert wife. In all these incarnations, the proper or just picture of life is not

available. This deficiency has been covered in the Krishna's incarnation.

Krishna kills demons, enjoys kingdom and delight, reveals the secrets of

knowledge to the mankind through Gita. The decent of Vishnu in this Avatara is

well-known for the amusement in child-hood of Krishna. The supreme joy sung


www.saileelas.org 8

in the Bhagavata is beyond comparison. Almost every great Saint has-described

the amusing part of Krishna's child-hood in their various hymns. Saints like

Goswamiji, Kabir, Surdas, Gnyaneshwar, Mira, Chaitanya; Alwars etc. drowned

in the devotion of Krishna and His child-hood. Even Maharshi Vyasa did not

get full satisfaction after compiling all the Vedas, composing Upanishads,

Puranas, Mahabharat. He was still restless looking back at the magnificient

volumes. He realised' that singing the Leelas of Lord Krishna could be the

solution. He composed the Krishna-charit called 'Srimat-Bhagawala'. He

attained the tranquility and peace in heart. Mahabharat of Vyasa is a

composition of struggle for Dharma, Neeti, etc. whereas 'Srimat-Bhagawata' is

an immortal song of devotion dedicated to Lord Krishna.

The main reason why these great Mahatmas got attracted towards the child-

hood of Lord Krishna is that the human life is full of happiness and sorrow,

profit and loss, ups and downs, there is no pure bliss as such easily available.

The child-hood in everybody's life is the only stage where innocence, ever fresh

happiness is available in plenty. The bliss to be obtained by attaining Samadhi,

or after gaining knowledge of the supreme, or the song of devotion, is readily

available in the life of an innocent child. This happiness or bliss has no limits,

no reasoning; it is only the bliss and nothing else. We should come nearer to this

happiness hence all Saints and great men have sung the Krishna-Leelas of His

boy-hood. The festival ends in 'Gopalkala' -all to come together and share

collectively whatsoever they have. Lord brings everyone in this feast

irrespective of colour or caste or age. Janmashtami celebrations arc for the

sweet remembrances of everyone's unforgettable past. Tradition has laid down

this festival.

- Dr. V. V. Satpurkar

Executive Editor


www.saileelas.org 9

BACK TO TOP

AN APPEAL TO SUBSCRIBERS

Shri Sai Baba of Shirdi has acquired a universal and secular image of

pilgrimage among Indians and devotees abroad. It is the privilege of Sansthan to

provide more amenities to Sai devotees. To spread the Divine Message of Shri

Sai Baba's life, Shri Sai Leela Magazines published monthly, have been

contributing their mite in fulfilling this mission.

- To serve the devotees in the best possible manner, it is proposed to

introduce bi-monthly publication of our Shri Sai Leela Magazines instead of

monthly. The new style will have attractive size and will include articles of

Baba's mission as well as Religion, Philosophy, Bhakti, Social Sciences, etc.

from eminent scholars/writers. We hope subscribers will appreciate this new

arrangement. *

- BACK TO TOP

GURUPOURNIMA CELEBRATIONS AT SHIRDI

This year Gurupournima was celebrated at Shirdi with usual gaiety and religious

fervour. The celebrations started on 6th July 1990 and came to an end on 8th

July 1990.

It appeared as if all roads led to Shirdi on 7th July 1990. Thousands of devotees

from all over India and abroad started pouring in from 6th July itself.

Unfortunately many devotees from Bombay could not make it due to blockade

of Bombay-Nashik road near Kasara Ghat due to landslide. The road was closed

for vehicular traffic for almost three days. Unmoved by all these problems many

ardent devotees reverted back their vehicles from the point of blockade and

managed to reach Shirdi via Pune. In a way it was a true test of their Shraddha

and Saburi. No doubt they passed in this lest with distinction.

Shirdi Sansthan was fully geared up to face the voluminous task of providing

basic amenities to visitors. Sanstan's Chairperson Dr. Lekha Palhak, many

Trustees, Executive Officer and all other officials were engaged in hectic


www.saileelas.org 10

activity of making various arrangements. The Editorial Board of Shri Sai Leela

too enjoyed the opportunity of visiting Shirdi on such a auspicious occasion to

cover the programme.

First DAY - 6th Julv, 1990

Early morning at 5-00 a.m. Kakad Aarthi was performed. At 6-00 a.m. Baba's

photo and Shri Sai Salcharita were taken out in a procession from Samadhi

Mandir to Dwarkamai via Guruslhan. Honourable Trustees Shri Deokar, Shri

Prithwiraj Adik, Shri S. R. Shinde and Shri Motiram Pawar actively participated

in this function. Afterwards Shri Sai Salcharita parayan (recital) was started by



many lucky devotees selected by a draw. The first five chapters were reserved

for Trustees. At 6-30 a.m. there was Shri Sai's mangalsnan(holy bath). Between

2 p.m. and 4 p.m. Shri Shaikh Guruji of Taklimiya delivered a pravachan

(religious discourse) in service of Sai. Shri Shaikh has mastery even on Sanskrit

language and exhibited a magnetic pull through his local explanatory style. At

4-30 p.m. Prof. Rajderkar of Aurangabad delivered a Kirtana immensely

enjoyed by all. Special attraction of the day was a musical programme at 7-30

p.m. by Shri Jayawant Kulkarni, the famous Marathi singer. Right upto 11-00

p.m. Shri Kulkarni kept the audience spell bound by creating an atmosphere of

Sai Bhakti. In between at 9-15 p.m. Baba's Palakhi (Palanquin) procession was

taken out. Other regular features included' Madhyana (mid-day) Aarathi at 12-

30 p.m., Dhooparathiat 7-00 pm. and Shejarathi at 11-00 p.m.

Main Day - 7th July, 1990

Being the main day every nook and corner was packed with devotees

throughout the day. The eagerness to have a glimpse of ever blessfull Shri Sai

Baba was lit large on their faces. After the Kakad Aarathi which started at 5-15



a.m. Baba's photo and Shri Sai Satcharita were taken out in a procession from

Dwarkamai to Samadhi Mandir via Gurusthan to conclude the Shri Sai

Satcharita recital programme. By this time Abhishek ceremony was already on.

Dr. Lekha Pathak, Sansthan's Chairperson paid floral tributes to Sai Baba, on

this occasion. At 4-00 p.m. Prof. Rajderkar once again performed in service of

Sai. Between, 9-15 p.m. and 11-00 p.m. Baba's chariot was taken out in a most

colourful procession supported by musical band. Hallmark of the day was an

artistic programme presented by devotees. 157 devotees presented various items

depicting the greatness and uniqueness of Shri Sai Baba. This programme

started at 10-00 p.m. and ran right upto next day 6-00 a.m. Some sang songs

while others played musical instruments. Samadhi Mandir was kept open

throughout the night so that all devolecs can take Sai Darshan to their heart

content. Other regular features were Sai mangalsnan, Mid-Day Aarathi and

Dhooparathi at their scheduled timings.

Last Day - 8th July, 1990

Regular features were there at scheduled timings like Kakad Aarathi,

Rudrabhishek at Gurusthan, Mid-Day Aaralhi, and Dhooparathi. Prof. Rajderkar

started his third session of enlightening Kirtans at 10-30 a.m., followed by

Gopal-Kala and Dahi-Handi. Famous Cine-actress and singer too, Shrimati

Sulakshana Pandit was to perform at 7-30 p.m. at Samadhi Mandir. But since

she couldn't come Shri Anant Panchal and Shri Anant Aadhao from Anant

Sangit Vidyahya, Kopargaon presented a musical programme appreciated by

many. The celebrations came to an end with Shcjarati at 10-00 p.m.

The work of 30 Sai devotees including four women aged around fifty deserves a

special mention here. All of them came from Pune carrying Baba's Palakhi

(Palanquin) to Shirdi via Ranjangaon, Shirur, Nagpur, Rahuri etc. It took them

7days (from 28lh June to 5th July, 1990) to cross this distance alongwith Baba's

Palanquin spreading the fragrance of Sai Bhakti all around. The President of this



Palakhi Samiti, Shri Gangadhar Jadhav and his colleagues Shri Takawale, Shri

Dilip Bhoirkar deserve special kudos lor this laudable work.

Whether it was early morning Kakad Aaralhi, evening Shejarathi or in between

Baba's Palakhi all programmes started on dot, exactly as per the schedule. The

entire atmosphere at Shirdi during these days was found charged with Sai

Bhakti. Those who couldn't get an entry inside the temple viewed Sai-Worship

on circuit TVs, installed at many convenient points.

While every place of worship at Shirdi was crowded with devotees so was not

the case with Khandoba temple situated little far. You all know this is the place

where Lord Sai appeared for the second time in Shirdi in the form of a 20 year

old tall boy with blooming personality. He was promptly identified by infallible

Mhalsapati, the temple priest and welcomed with his famous words ' Ya Sai'. So

next time don't forget to visit this important spot in your Shirdi pilgrimage.



Noteworthy feature of the celebrations had been the presence of Dr. Lekha

Pathak, Sansthan's Chairperson, throughout the programme well supported by

the Honourable Trustees including Shri S. R. Shinde, Shri Khambekar, Shri

Dcokar, Shri Shelkc Patil, Shri Pawar, Shri Adik, Shri Kulkarni, Shri Narode

Patil, Shri P. B. Borawake, Adv. Dhoradc, Shri A. K. Palil, Shri Hire, Shri

Mhaskc and Shri Jayakar. Dr. Lekha Pathak and all the Trustees wholeheartedly

participated in various programmes.



We were indeed very lucky for having got an opportunity to meet 85 year old

Shri Udhavrao Deshpande and have his darshan. He is one of those very few

who have seen Baba and 'are living today. Above all Shri Udhavrao is the son of

late Shri Madhavrao Deshpande alias Shama who was very close to Shri Sai

Baba. Shama could speak with his Deva i.e. Lord Sai with 1 : 1 equation. So

much was their proximity. Being a son of Sharna, Udhav then the child of

around 12 years was immensely loved by Baba. Udhavrao is still keeping

excellent health and exhibits sharp memory of his childhood days spent in the

company of Shri Sai Baba. When we probed Udhavrao about his association

with Baba, he recalled a touching instance. Baba used to love the children and

daily distribute dry fruits and sweets amongst them..Udhav used to bung the

school and get near Baba to collect his share. Annoyed with this habit of Udhav,

his father Shama complained Baba and accused Him of pampering Udhav. Baba

promised, 'Shama, don't worry about Udhav. I will keep him with me forever'.

'True to His words, Baba never distanced me', said Udhavrao. The entire

episode was narrated in such lively words tlat we could experience that scene

right before eyes. So next time, you visit Shirdi try your luck to meet Udhavrao

and know more about Baba's wounderful life.

- V, U. Rsliirsagar

Hon. Asst.. Executive Editor

BACK TO TOP

AN APPEAL to all devotees of Shri Sai Baba

"Shirdi Sansthan", an epitome of the rich heritage of Indian culture is known as

a place of worship and pilgrimage to millions all over the country. Shri Sai Baba

Sansthan, Shirdi, one of the largest charitable trusts in India, has been growing

in stature every day.

The growing number of pilgrims over the past few years has put undue stress on

the existing infrastructure. To make the stay of millions of pilgrims more



comfortable, the trust of Shri Sai Baba Sansthan proposes to expand the

infrastructural facilities.

SAI BABA BHAKTA NIVVAS :

A 500-room accommodation for visiting devotees. Self-contained rooms with

all modern amenities available to devotees at a reasonable cost.

Public Halls to accommodate 3500 more people than at present and a 24-hour

Restaurant.

TEMPLE COMPLEX:

Renovation to smoothen movement of devotees in quest of 'Sai Darshan' and

save considerable hardships to them.

HOSPITAL :

Raise/the capacity of existing facility from 100 to 200 beds with addition of

modern specialties like ICCU, Sonography, Blood Bank, Pathology, Radiology,

ECG, Stress Test, etc.

EDUCATION :

Construction of Medical College and English-Medium School at Shirdi.

Industrial Training Institute ncaring completion and another 70-room residential

building complex to be inaugurated shortly.

AIR TRAVEL :

Shirdi will be on the airmap and devotees will have air travel facility soon.

All these projects, which will go a long way in strengthening the fabric of

Indian heritage and culture will not be possible without the whole-hearted

support of Shri Sai Baba devotees in every way.

The Chairperson, on behalf of the Board of Management, appeals to all

devotees of Shri Sai Baba to donate generously to this noble cause.

Contributions should be sent to: The Executive Officer, Shri Sai Baba Sansthan,

Shirdi, At & Post Shirdi, Kopargaon Taluka, Ahmednagar Dist., Maharashtra.

Cheques should be drawn in favour of "SHRI SAI BABA SANSTHAN,

SHIRDI".



BACK TO TOP

ADVERTISEMENTS

Many devotees have expressed their desire to serve Baba's mission by way of

contribution through advertisements in 'Shri Sai Leela* Magazines. The Board

of Trustees, after careful consideration, have decided to accept the

advertisements in 'Shri Sai Leela' Magazines. The rates of advertisements have

been fixed as under:

Last Cover Page ... Rs. 10,000/-

Inside Cover Page ... Rs. 7,500/-

Inside Full Page ... Rs.. - 5,000/-

Subscribers, devotees and well-wishers may - send their advertisements to our

Bombay Office.

• - Executive Editor

THE PHILOSOPHY OF RAMCHARITA MANAS

Ramcharita Manas is the immortal work of Goswami Tulsidas, the great poet of

Hindi literature. Though the author has narrated the story of Valmiki-

Ramayana, the work is not merely a history of a specimen of fine poetry, but is

known for its numerous other qualities like, the discussion regarding the ideals

of Indian man and woman-hood, family life, the highest knowledge, supreme

devotion, duty of the king, importance of renunciation, religion, philosophy and

so on. In fact, it deserves to be called the cultural encyclopaedia of Hinduism.

Of course, its primary aim is not discussion of Indian philosophy. But

Goswami's outlook towards Rama compelled him to discuss several aspects of

philosophy like the nature of supreme being, the Jiva and its final aim of

merging totally into the supreme divinity; the nature of the world, the means to

be adopted for attaining the highest aim of life (i.e. Moksha) etc. If we collect

his thoughts on these aspects, his clearcut look on life could be easily known

and perhaps might enable us to present his philosophical thoughts in a

systematic way.

The most important aspect of his philosophical discussion is his outlook on the

nature of reality which has been one of the most controversial points of Indian

Meta-physics. The credit of synthesizing the Saguna and Nirguna aspects of



Brahman goes to him. He believes that Brahman is basically Nirguna but

becomes Saguna for the sake of devotees.

"There is really no difference between Saguna and Nirguna aspects of Brahman,

according to Vedas, Puranas and the opinions of sages and scholars. That which

was first unmanifest, unborn, void of form and quality", later on became Saguna

due to the devotion of Bhaktas." In another context, the poet says that just as the

lake looks charming due to lotuses only, the concept of Brahman also becomes

more charming in its Saguna aspect. Here is really an attempt on the part of

Goswamiji to reconcile the Nirgunatva propounded by the Vedas and the

Sugunatva described in Puranas. In other words he clearly means to say that the

Nirgunatva of Brahman is the reality and Sagunatva being merely appearance –

"One who is omnipresent, unborn beyond any form or name, the same Lord for

the sake of devotees, takes many roles and performs countless, extra-ordinary

feats."

Madhusudan Saraswati the great Advaitin also declares on similar lines that in

spite of the Paramartha-Satya being Nirguna, he likes for the sake of Upasana

only the Saguna aspect in the form of Sri Krishna –

While praying Rama in his Saguna form the poet clearly states that Nirgunatva

indicated by the famous vedic quotation 'Neti Neti' applies to him only –



Thus Sagunatva and Nirgunatva of the Lord which have become matters of

great controversy between the monists and dualists are reconciled beautifully by

Goswamiji who is an Advaitin in principle but 'Ramabhakta' in practice.

Regarding the nature of the world also, Goswamiji shows that he believes in its

illusory nature like Adi Shankaracharya –

Prior to the realisation of God the unreal appears to be real like the appearance

of snake in the rope, and after realisation the illusory nature of the world is

known just, as after awakening frommthe dream experience becomes illusory .

In spite of this, man suffers from the happenings in this illusory world and does

not stop worrying until realisation of the truth. To prove his point Goswamiji

gives the example of a man lamenting in dream over the cutting of his head,

until he awakens and realises that it was all false. Finally Goswamiji advises

people not to bother about the experiences of this world whether pleasant or full

of sorrow, since they do not constitute Paramartha-Satya –

Just as there is no loss or gain when the king turns a begger or a poor-man

secures 'Indra-pada' in dream, the wise person should consider the status of the

world in the same manner.

The third important metaphysical point is the nature of soul. Goswamiji being a

follower of the path of devotion, only could expect him to be a Dvaitin,

believing in the total difference between Jiva and Ishvara; under all

circumstances, but that is not the case. He declares that the difference between



Jiva and Ishvara, and the Nanatva of Jiva are the results of Maya and only

'Bhagavadanugraha can remove this illusion –

In another context, he explains the status of Jiva and Ishvara under the influence

of Maya i.e. in Vyavaharadasha –

That is Jivavastha when one does not know the nature of Maya. Ishvaratva is

that which prompts Maya and bestows the fruits of actions in the form of

bondage and liberation to the 'Sansari-jeevas'.

In Paramarthavastha, the Jiva merges completely with Brahman and looses its

individuality and defects as could be seen from the following description –

Good people do not drink the liquor even when it is prepared with Ganga-

pravah. Here it is clear enough that in the Mokshavaslha, there remains no

difference and hence the Jiva looses its identity.

The above discussion on the nature of the highest reality, status of the world as

well as the individual soul, clearly, establishes the fact that Goswamiji is

basically an Advaitin believing in the statement –



But his love for Sri Rama and liking for the Bhakti-marga has diluted the

Advaita Siddhanta. It is this fact which is responsible to make his system even

religiously attractive According to Advaila Siddhanta Salvation is possible only

through Gnyana and Bhakti is a means to Gnyana, but for Goswamiji Gnyana is

inferior to Bhakti being difficult to realise and practice.

The path of knowledge is difficult to practice and there is no support for the

mind in it. Even after hardships if any, one succeeds, he will not be liked by the

God. That is why the Vedas and Puranas advocate that Bhakti is the easiest and

surest path for happiness in this as well as the other world. Without Bhakti all

other qualities are tasteless like the condiments void of salt. The part of

devotion has gained much popularity because as quoted above, there is some

support for the mind in it. Firstly there is Sagunatva of Brahman and further the

temples and image worship bring peace of mind even to ordinary people.

In the path of knowledge the reality has no term and it is very difficult to

concentrate on a formless realfly. But in the Upasana of Saguna Brahman the

moment the name of God is uttered as Rama, Krishna or Shiva, the form comes

and stands before the mind. This is the real advantage of Bhakti-marg and therei

is.no danger of the common man being misguided. However, the Nismcama and

Nirmala Bhakti is in away 'Gnyana only but in a different form.While accepting

Nirgunalva as Parmartha-Satya, if Goswamiji could preach Bhakti, we can say

that it is something comparable to 'Gnyanottara Bhakti'. The affection of a

married lady towards her parents can be said to be the most appropriate example



of 'Gnyanottara Bhakti'. Goswamiji - However, does not forget the truth taught

in the Mahavakyas of Upanishads in spite of his preference for Bhakti –

The eternal light of knowledge consists of 'Sohamasmi' meaning 'I am He' i.e.

Brahman. The Moola-avidya will disappear only when this knowledge dawns.

Goswamiji states emphatically that only those who have faith in the words of

Guru and Shastras will attain salvation and without Vairagya, Brahman-Vichara

is not possible, and those who remain attached to the body and do not care for

the souls are Avivekins. Brahmanubhava is not possible without Ahamkara-

nasha.

He has a word of advice to those who hate one form of the God and love the

other –

"Those who love God Shiva and hate me or those who love me and hate God

Shiva will have to suffer 'Naraka-Vasa' for a Yuga". This is the same as the

Vedic statement which believes in one reality with many names and forms

(Ekam sadvipra bahudha vadanli). For the upliftment of the man, good character

is the basic necessity and God does not like a person who lacks good behaviour

- according to Goswamiji. He declares at the end of the work in an extremely

appealing way that



"Just as a passionate man is mad after a woman and greedy person thinks of

nothing but money only. My Lord, Let me always remain attached to you."

Thus Goswami Tulsidasji has presented us a philosophy in his Ramacharit

Manas which though traditional is made more appealing and at once fresh. He

has neither neglected philosophy for the sake of religion nor ignored ethics in

the interest of meta-physics. His teachings appeal to the scholar as well as

common man with equal force and no one who has a chance to study his work

will refuse to point him as an extremely ordinary poet, philosopher, moralist,

devotee and an excellent teacher.

- Prof. G. G. Joshi

Gokak.

VISHNU SAHASRA NAMA

It is already noted that Vishnu Sahasra Nama is in the Anushasan parva of the

Mahabharat. There are 18 main parvas (volumes) of Mahabharat. Anushasan

parva is 13th parva. (Vishnu Sahasra-Nama 135th parva.) Vishnu Sahasra Nama

is 135th chapter of this parva.

The 18 main parvas'of Mahabharat are (1) Adi, (2) Sabha, (3) Vana, (4) Virat,

(5) Udyoga, (6) Bhishma, (7) Drona, (8) Kama, (9) Shalya, (10) Sauktika, (11)

Strcc, (12) Shanti, (13) Anushasan, (14) Ashwamedhika, (15) Ashram a vasika,

(16) Mausala, (17) Mahaprasthan and (18) Swargarohana. There is a

supplementary parva known as 'Harivamsha'. This 19th parva is technically

called 'Khila' meaning 'appendix or supplement'. The complete edition of

Mahabharat is thus inclusive of 'Harivamsha'.

Mahabharat is a world renowned epic. Its main attraction is 'Shrimat Bhagavad

Gita' though the entire Mahabharat is also popular. Study of this great epic has

attracted many scholars from various countries. It is, no doubt, our national

epic. It has acquired a vital status in the hearts of all Indians from children to the

aged ones. Veda, Ramayana and Mahabharat are our national monumenis in the

form of books. These are the vibrations of Indian people for generations. The



entire Indian literature excluding these three volumes is a body without a life.

Recently television has screened a long serial on Mahabharat. But Mahabharat

is such a volumnious epic that it cannot be covered through a limited serial in its

right perspective.

- NATURE OF MAHABHARAT -

The Mahabharat available today consists of nearly one lakh verses. Due to its

vast-ness, it is appropriately called 'Maha' which means 'great*. In the process

of history, the Mahabharat acquired the present status. It will be interesting to

note the changes/modifications of Mahabharat.

It begins with the following verse –

Narayanam namaskrutya

naram chaiva narothamam I

Devim Saraswalim chaiva

tato jayamudeerayet II

'After salutation to Narayana and Nara, the Goddess Saraswati, I pronounce the

Jaya volume'. The sage Vyasa has begun his work entitled 'Jaya' with salutations

to the Lord Narayana and 'the man' i.e. Arjuna who is the main subject of this

book with the blessings of the Goddess of speech. Jaya was the name of the epic

which Vyasa orginally wrote as stated in the following verse –

Jayo nametihasoyam

shrotavyo bhootimichchala I

Adiparva/Svargarohana parva.



It is also a history as noted by the sage. Those desirous of wealth should listen

this history book called 'Jaya'.

Chaturvimshati sahasreem

chakre Bharatasamhitam I - Adi 1.16

This verse indicates that the epic containing 24,000 verses entitled

'Bharat'.

Ekam shatasahasram cha

mayoktam vai nibodhata - Adi 1.109

Sauti says that he told the Mahabharat consisting of one lakh verses. If all these

statements arc considered together, it appears that the sage Vyasa composed the

book called 'Jaya' in 24,000 verses which was narrated by his disciple

Vaishampayana to Janamejaya at the time of Sarpa-yajnya. Sauli, the son of

sage Lomaharshana narrated this to the sages who were penancing in the forest

'Naimisha'. Sauti added many sub-stories to the main story of Vyasa. Sauti

himself has mentioned this while explaining how it became a volume of one

lakh verses. Thus the present Mahabharat is the enlarged edition of original

'Bharat' knowns as 'Jaya'.

Sauti divided the 18 main parvas of Mahabharat into 100 Upa-parvas (sub-

sections) since he added many 'Upakhyanas' - sub-stories. Dushyant-Shakuntala,

Yayati-Devayani, Jarasandha-vadha (Killig of Jarasandh), Nala-Damayanli,

Ashtavakra, Savitri-Satyavan, Killing of Tripura, Janaka, Hayagreeva,

Pururava-Urvashi, Muchakund, Vishvami-tra-Menaka, Chyavana, Nachiketas,

Tarakasur-vadha (Killing of Tarakasura), Krishna's passing away from this



world, etc. are some of the examples of well known episodes. There are

numerous fictions which are not so popular today. Sauti has utilised these

episodes skillfully while enlarging the volumes at different places. When

Pandavas lost in the game of dice and went to hermit, Dharmaraja asks the sages

whether such fate was faced by anyone previously. 'Taking this clue, Sauti adds

the entire Ramayana in the Vana-parva and explains that the Lord Sri Rama had

to undergo similar fate (of going to hermit). Mahabharat has become a source

for many authors in the field of literature. Sanskrit as well as Prakrit writers

drawn their hero/heroines from Mahabharat. 'Abhignyana-Shakuntalam' of Kavi

Kulaguru Kalidasa is one such example of immortal works.

The 'Bhagvad-Geela' is the precious ornament of Mahabharat. There are several

'Geetas' in this epic. T'he 'Bhagvad-Gceta' was a dialogue between Lord Krishna

and Arjuna. Similarly there are other Geetas called 'Parashara-Geeta', 'Harita-

Geeta', 'Vritra-Geeta', 'Shamyaka-Geeta', 'Vamadcva-Geeta' etc. The popularity

attained by The 'Bhagavad-Geeta' is unique and other 'Geetas' could not reach

near that status. We always remember 'Geeta' meaning 'Bhagvad-Geeta', a

dialogue between Lord Krishna and Arjuna on the battle field of Kurukshetra. •

Our topic of discussion is Vishnu Sahasra Nama but there is surprisingly,

another 'Sahasra Nama' of Shiva. This is also in the same Anushasan-parva but

as 17th chapter.

Mahabharat is mainly a struggle of Dharma (Religion) and Neeti (ethics).

Detailed discussions of Dharma appear in this epic at several places. Dharma

means duly in Mahabharat. Every human being is duty-bound, from birth till

death; hence one must perform one's duties and this great epic stresses this

aspect. The sense of duty is meant for every human being and not to any

singular cast or creed. Each and every individual must performs his primary

duties. Besides, the duties of rulers and subject, warfare, kingship, classes and

stages of life, their privileges, obligations-responsibilities, judicial procedure,

actions and avocations in extreme difficulties (Apaddhanna), Philosophy, Yoga,



Sankhya, Bhakti, etc. are the topics discussed in the Mahabharat. Various tales

are co-related with these topics. After discussion, there is a solution to the

problem. The set-up of this epic is typical first discussion of a problem,

followed by an example - tale and finally solution to the problem in the

circumstances.

(to be continued) - Executive Editor

SHRI SAI GEETAYAN - 16

SHRI HARI WIELDS HIS ABSOLUTE REIGN ON NATURE

(Baba's life was a paradox. He wore rags, begged in the streets but reigned the

entire universe. He was not bound by time or space boundaries. He was holding

his authority on the nature with all its moving or fixed objects through venue of

the Mosque. The omniscient omnipresent, omnipotent powers of God were

represented in his frame. Once when the entire surroundings of Shirdi village

were caught in a holocast of tempestuous gale and torrential rains accompanied

by terrific thunderstorm, Baba wielded His powers over nature with its five

elements through the four walls of Dwarkamai.)

* Behold ! Shri Hari holds his indomitable authority on the forces of nature!

Behold.

. * The day is shrouded with dark shadows, and the gale blusters with gusts of

rain. The lightning illumines the doom. The sound of the thunderstorm shakes

all quarters asunder. It appears that Rudra is playing his dance of destruction in

the universe !

* The streaking line of death is visible. The rain pours in torrents. The world is

on the brink of extirpation. The heart trembles and the earth shakes in her orbit

round the sun !

* The cattle, the birds and the beasts all are drenched in water. The entire life is

flooded, the devotees are holding their breath in terror of the nature's fury. They

pray, "O Lord save us from this holocast!"



* The compassionate Lord Sai rose up from His seat. His heart melted with love

for the distressed. He stood at the corner of Masjid staring at the sky for a few

moments. Then rose His shrill cry resounding the Masjid and its surroundings.

The Lord ordained God Varuna in a thundering voice to end this fury expressed

inhumanly.

* The miraculous cry rose to the heavens, Varuna obeyed and responded with

modesty. The hurricane lost its velocity. The rains controlled their onslaught.

Indra withdrew his Vajra. The life calmed dawn to normalcy. The sky opened

out fully. The wind softened into pleasant breeze and the entire nature became

alive with freshness.

* The Master became calm and reverted to his pristine peaceful, tranquil poise

Shri Hari really holds absolute mastery on the five elements!

(Adapted from Maralhi song)

- Chakor Ajgaonkar

SEPTEMBER 1990 •• HIGHLIGHTS

Date Day Highlights

1 Saturday - Parivartani Ekadashi, Vaman Jayanti, Dol Gyaras (Madhya

Pradesh)

2 Sunday — Shravana Dvadashi, Parivarianotsava, Pradosha,

Dadhivratasamapti, Payovratarambha

3 Monday ~ Onam

4 Tuesday ~ Anania Chaturdasta", Indra Pournima, Praushthapadi

Pournima

5 Wednesday -- Mahalayarambha, Bhagwat-saptaha-samapti

8 Saturday -- Samkashta Chaturthi

9 Sunday ~ Bharani-shraddha, Madhav Dev Tilhi (Assam)

10 Monday ~ Chehlum (Moslems)

11 Tuesday ~ Kalashtami, Mahalakshmi Vrata Samapana, Sri Krishna

Jayanti (Tamtf.Nadu, Kerala & Assam)



12 Wednesday -- Avidhava (Matru) Navami, Sri Jayanti (Ramanuja)

13 Thursday ~ Sun enters Uttara nakshatra

15 Saturday - Indira Ekadashi, Mahalaya of Sanyasins

16 Sunday - Pradosha, Kaliyugadi, Sun enters Kanya rashi. . ' . '

., 17 Monday -- Shivaratri, Vishvakarma Puja, Maghashraddha,

Shastrahata Shraddha

18 Tuesday - Sarvapitri Amavasya, Mahalaya Amavasya, Tarpana Layba

(Manipur)

19 Wednesday — Ashvina begins, Ghala-sthapana, Sharadiya

Navaralrarambha, Mata maha shraddha, Akhiri chahar shamba & Shahadat-e-

Imam Hasan (Moslems)

20 Thursday - Jewish New Year (Rosh Hashanah) 5751 A.M.

21 Friday — Rabiul Awwal, Samadhi of Narayana Guru (Kerala)

22 Saturday -- Vinayak Chaturthi

23 Sunday — Bharatiya Ashvina begins, Upanga Lalita Vrata Panchami,

Tropical day (Vishuva-dina)

26 Wednesday - Saraswati Avahana, Durga Puja begins

(Mahasaplami), Oli begins (Jain)

27 Thursday - Durgashtami, Mahashtami, Saraswati Puja, Mahalaxmi

Jagar, Sun enters Hasla nakshatra

28 Friday -- Mahanavami, Ayudha Puja, Khandenavami, Saraswali

Balidana

29 Saturday - Vijaya Dashami, Dassehra, Shami-Puja, Aparajita Puja,

Bauddha Jayanti, Madhva Jayanti, Saraswati Visarjana, Shri Sai Baba

Punyatithi, Shirdi

30 Sunday - Pasharikusha Ekadashi, Bharat Milap

Shri Sai Leela – August 1990 - SaiLeelas - The divine...

Documents

Transcript of Shri Sai Leela – August 1990 - SaiLeelas - The divine...