Chapters XXXIX & L — Baba's Knowledge of Sanskrit; Gita IV.34 Interpretation; Booty Wada / Samadhi Mandir

Source: Shri Sai Satcharitra, trans. Gunaji
Marathi original: Sai Satcharita (archive.org scan) · Devotee testimonies: Narasimha Swami 1936 (Internet Archive) · Full bibliography: /sources.html

URL: https://www.saibaba.org/satcharitra/sai39.html

Sections

Preliminary — Blessed Shirdi

Hemadpant: blessed is Shirdi, blessed is Dwarkamai. Shirdi was a small village which became a Tirtha through Baba's contact. Blessed are the womenfolk who sang Baba's glories while bathing, grinding, pounding corn — their sweet songs calm and pacify the minds of singer and listener alike.

The Gita IV.34 Episode — Nanasaheb's Recitation

The episode was recorded by B. V. Deo, Retired Mamlatdar, in his 1936 statement to B. V. Narasimha Swami; published in Marathi in Shri Sai Leela magazine Vol. IV (Sphuta Vishaya, p. 563); English version on p. 66 of "Devotees' Experiences Part III." Brief accounts also in Narasimha Swami's "Sai Baba's Charters and Sayings" p. 61 and "The Wondrous Saint Sai Baba" p. 36.

This was a solitary-talk day at the masjid before the crowds came. Nanasaheb was massaging Baba's legs and muttering. Baba asked what he was muttering.

Nana: I am reciting a shloka from Sanskrit. Baba: What shloka? Nana: From Bhagawad-Gita. Baba: Utter it loudly.

Nana recited Bhagavad Gita IV.34:

Tadviddhi pranipatena pariprashnena sevaya, Upadekshyanti te jnanam jnaninastattwadarshinah.

The Word-by-Word Test

Baba asked Nana to translate. Nana gave a paraphrase: "Making Sashtanga Namaskar, questioning the guru, serving him, learn what this Jnana is. Then those Jnanis who have attained the real knowledge of the Sad-Vastu (Brahma) will give you upadesha of Jnana."

Baba: "I do not want this sort of collected purport. Give me each word, its grammatical force and meaning." Nana explained word by word.

Test on "pranipata":

Baba: Is it enough to make prostration merely? Nana: I do not know any other meaning than "making prostration."

Test on "pariprashna":

Baba: What is "pariprashna"? Nana: Asking questions. Baba: What does "prashna" mean? Nana: The same (questioning). Baba: If "pariprashna" means the same as "prashna," why did Vyasa add the prefix "pari"? Was Vyasa off his head?

Test on "seva":

Baba: What sort of "seva" is meant? Nana: Just what we are doing always. Baba: Is it enough to render such service?

Test on "jnanam":

Baba: In the next line "upadekshyanti te jnanam" — can you read any other word in lieu of Jnanam? Nana: Yes — Ajnanam. Baba: Taking that word, is any meaning made out of the verse? Nana: No, Shankara Bhashya gives no such construction. Baba: Never mind if it does not. Is there any objection to using "Ajnana" if it gives a better sense?

On Krishna referring Arjuna elsewhere:

Baba: Why does Krishna refer Arjuna to Jnanis or Tattwadarshis? Was not Krishna a Tattwadarshi, in fact Jnana himself?

Nana was humiliated; his pride was knocked on the head.

Baba's Interpretation

Baba then explained:

(1) Pranipata. It is not enough merely to prostrate before the Jnanis. We must make Sarvaswa Sharangati — complete surrender — to the Sadguru.

(2) Pariprashna. Mere questioning is not enough. The question must not be made with improper motive, nor to trap the Guru, nor out of idle curiosity. It must be serious and aimed at moksha or spiritual progress. The prefix pari signifies this.

(3) Seva. Service is not rendering service while retaining the feeling that one is free to offer or refuse. One must feel one is not the master of the body — the body is the Guru's and exists merely to serve him.

If this is done, the Sadguru will show what Jnana is.

Jnana as Destruction of Ignorance

Baba's logic for reading the verse as Ajnana:

"How is Jnana Upadesh, imparting of realization, to be effected? Destroying ignorance is Jnana. Expelling darkness means light. Destroying duality (Dwaita) means non-duality (Adwaita). Whenever we speak of destroying Dwaita, we speak of Adwaita. If we have to realise the Adwaita state, the feeling of Dwaita in ourselves has to be removed."

He cited the Jnaneshwari (Ovi 1396 on Gita 18.66; Ovi 83 on Gita V.16): "Removal of ignorance is like this — if dream and sleep disappear, you are yourself."

The disciple is, like the Sadguru, an embodiment of Jnana — overlaid by the samskaras of innumerable births in the form of ignorance ("I am a Jiva, humble and poor"). The Guru's upadesh is to root out these offshoots:

"To the disciple, held spell-bound for endless generations by the ideas of his being a creature, humble and poor, the Guru imparts in hundreds of births the teaching — 'You are God, you are mighty and opulent.'"

The Six Errors (Ajnana)

Baba enumerated the six instances of Ajnana the Guru must dispel:

1. I am a Jiva (creature)
2. Body is the soul (I am the body)
3. God, world and Jiva are different
4. I am not God
5. Not knowing that body is not the soul
6. Not knowing that God, world and Jiva are one

Why Krishna Refers Arjuna to Other Jnanis

Baba's answer (citing Jnaneshwari on Gita VII.18-19): the true bhakta takes every Guru to be Vasudeva, the Guru takes every disciple to be Vasudeva, and Krishna treats both as his prana and atma. By referring Arjuna to the Jnanis, Krishna increases their greatness and makes it known.

The Construction of the Samadhi-Mandir

Shriman Bapusaheb Booty, the famous multi-millionaire of Nagpur, lived in Shirdi with his family. An idea arose in his mind to have a Wada of his own.

One night Booty was sleeping in Dixit's Wada. He had a vision: Baba ordered him to build a Wada with a temple. Shama, sleeping in the same Wada, received an identical vision. When Booty was awakened, he found Shama crying. Shama:

"Baba came close to me and ordered distinctly — 'Build the Wada with the temple. I shall fulfill the desires of all.' Hearing the sweet and loving words of Baba, I was overpowered with emotion, my throat was choked, my eyes were overflowing with tears, and I began to cry."

Booty was surprised that both their dreams tallied. He drew up a plan with Madhavrao (Shama). Kakasaheb Dixit approved. Placed before Baba, Baba sanctioned it immediately.

Construction

Under Shama's supervision the ground floor, the cellar, and the well were completed. Baba on his way to and from Lendi suggested certain improvements. Further work was entrusted to Bapusaheb Jog.

Booty proposed an open room or platform with an image of Murlidhar (Lord Krishna with flute) in the centre. Shama referred it to Baba, who was passing the Wada. Baba consented:

"After the temple is complete, I will come there to stay."

Staring at the Wada, Baba added:

"After the Wada is complete, we shall use it ourselves; we shall live, move and play there, embrace each other, and be very happy."

Shama asked whether the moment was auspicious to begin the foundation of the central shrine. Baba answered yes. Shama broke a coconut and started the work.

The Reversal — Baba Becomes Murlidhar

The work was completed. An order was given for a good Murlidhar image. Before it was ready, Baba became seriously ill and was about to pass away.

Booty was sad and dejected — if Baba passed, his Wada would not be consecrated by Baba's holy feet, and a lakh of rupees would be wasted. But Baba's last words consoled him and all:

"Place or keep Me in the Wada."

Baba's holy body was placed and preserved in the central shrine designed for Murlidhar. Baba himself became Murlidhar; the Wada became the Samadhi-Mandir of Sai Baba.

Hemadpant: "Blessed and fortunate is Bapusaheb Booty in whose Wada lies the holy and the pure body of Baba."

Verbatim Sai Baba quotes documented in this chapter

1. (Pressing Nanasaheb on pariprashna) "If 'pariprashna' means the same as prashna, why did Vyasa add the prefix 'pari'? Was Vyasa off his head?"
2. (On reading Jnana as Ajnana) "Never mind if [Shankara Bhashya does not]. Is there any objection to using the word 'Ajnana' if it gives a better sense?"
3. (Definition of true pranipata) "It is not enough merely to prostrate before the Jnanis. We must make Sarvaswa Sharangati (complete surrender) to the Sadguru."
4. (Definition of true pariprashna) "The question must not be made with any improper motive or attitude or to trap the Guru and catch at mistakes in the answer, or out of idle curiosity. It must be serious and with a view to achieve moksha or spiritual progress."
5. (Definition of true seva) "Seva is not rendering service, retaining still the feeling that one is free to offer or refuse service. One must feel that he is not the master of the body, that the body is Guru's and exists merely to render service to him."
6. (On the destruction of ignorance) "Destroying ignorance is Jnana. Expelling darkness means light. Destroying duality means non-duality."
7. (Through Shama, in the dream-vision to both) "Build the Wada with the temple. I shall fulfill the desires of all."
8. (Sanctioning the Murlidhar shrine) "After the temple is complete, I will come there to stay. After the Wada is complete, we shall use it ourselves; we shall live, move and play there, embrace each other, and be very happy."
9. (Final words before Mahasamadhi) "Place or keep Me in the Wada."