Chapter 8, Leela 2: Bayajabai's Brilliant Service

Leela:

Tatya Kote's mother, Bayajabai, used to go to the woods every noon with a basket on her head containing bread and vegetables. She roamed in the jungles koss (about 3 miles) after koss, trampling over bushes and shrubs in search of the mad Fakir, and after hunting Him out, fell at His feet. The Fakir sat calm and motionless in meditation, while she placed a leaf before Him, spread the eatables, bread, vegetables etc. thereon and fed Him forcibly. Wonderful was her faith and service. Every day she roamed at noon in the jungles and forced Baba to the partake of lunch. Her service, Upasana or Penance, by whatever name we call it, was never forgotten by Baba till his Maha Samadhi. Remembering fully what service she rendered, Baba benefited her son magnificently. Both the son and the mother had great faith in the Fakir, Who was their God. Baba often said to them that "Fakir (Mendicacy) was the real Lordship as it was everlasting, and the so called Lordship (riches) was transient”. After some years, Baba left off going into the woods, began to live in the village and take His food in the Masjid. From that time Bayajabai's troubles of roaming in the jungles ended.

 

Shri Sai Satcharita, The wonderful life and teachings of Shri Sai Baba, Translated by Nagesh Vasudev Gunaji (Mumbai: Shri Sai Baba Sansthan, Shirdi, 20^th Edition 2002), p49

 

Teachings from Leela:

1)    Though you can have many types of relationship with God, aspire for that of a parent to a child, which is one of unconditional love

In the spiritual path of bhakti (devotion), it is said that it is useful to establish a relationship with God patterned after the relationships we understand, such as that of a friend with a friend, a parent with a child, or child with a parent. In each of these relationship patterns, except that of a parent with a child, we tend to expect something from God in return. For example, if we think of God as a father, we are quite comfortable in asking Him for help or favours. 

Only when we think of God as a child who we love and care for, do we have no further expectations of Him. This is similar to a state when seekers on the bhakti path, having fully understood and accepted the need to bear the consequences of all their actions, and having shed much of their worldly attachments, no longer have the need to ask God for anything more. They only wish to give Him their unconditional love.

This is not to say that you must reject the other types of relationships in favour of that of “parent to child”.  All types of relationships with God are immensely valuable.  It is just that a relationship of unconditional love is the ideal you will naturally move to, as you move forward in the bhakti path. It is the ideal that you must aspire to.

In this leela, Bayajabai is a living example of a motherly love and devotion towards her Lord (Baba). She took it upon herself to feed Baba just as a mother would take care of her child. She did this selflessly, with full dedication, no matter how many difficulties came her way. She mustered the courage needed to roam the jungles mile after mile, trampling over bushes and shrubs, looking for Baba in order to feed him, before eating food herself. She had no expectations in return.

2)    An attitude of complete detachment is far superior to possession of worldly riches

A fakir is a spiritual person who has taken a vow of poverty.  He has completely rejected the need to strive for basic shelter or sustenance, let alone any comforts. He relies on the community to provide him food and is content to sleep wherever fate takes him (note 1).  This way of life is closest we can get to a complete state of worldly detachment.

Baba said that Fakiri (the attitude of being a Fakir) was the real Lordship as the happiness it brings survives death, while Amiri (Lordship) based on earthly power or riches ends with this life.

 

Putting into Practice

Here are some suggestions on how we could use this leela in our daily lives.

1)    Though you can have many types of relationship with God, aspire for that of a parent to a child, which is one of unconditional love

If you have not chosen a pattern of relationship with God, you will find it useful to do so.  Choose the relationship that fits best for you, one that you can use as a basis for your conversations with Him.  In our tradition, there are plenty of examples of this, most commonly that of Krishna, who is prayed to in the form of an infant, a mischievous child, a beloved, or a close friend.

Most of us are not at that state of spiritual development where we feel we do not need to cry out to God for help when we are in anguish or serious need.  There is nothing wrong with this. 

As we develop in our spirituality we will eventually move to the ideal state.  Use the knowledge of this ideal as a guide in your day to day life.  Eventually you will find it will give you more strength to face life’s challenges and hardships.  It will start to grow compassion within you for God.

When you do relate to God as a child under your care, you will notice that you cannot stop yourself from constantly thinking about Him, as you feel that you are responsible for His well being. You will not be able to eat food without first offering it to Him, so this will automatically help you remember Him constantly and increase your love for Him. Just as those of you who are parents will agree with me that, when you have a baby to take care of, no matter what activity you are doing as part of your daily routine, you will constantly think about your child to ensure his well being.

2)    An attitude of complete detachment is far superior to possession of worldly riches

How can we detach from worldly pleasures?  Below is an example given by our Vedanta teacher, Rita Nayar, to help us understand how to practice detachment by first attaching to something more conducive to our spiritual development.

Observe a child playing with toys. If you realise that she has picked up some sharp, potentially harmful object, you will try to take it away. Every parent knows that you must first give her a replacement object that will be of interest, before she releases her hold on the sharp object and grabs the new object.

Similarly, we must practice developing our attachment to God (bhakti), which will help us to release our hold of this world’s pleasures.

Another approach to reduce attachment is to practice Karma Yoga, which is selfless service without any expectation of reward or recognition. Bayajabai, in this leela, did just that by offering her selfless service to Baba.

Either practice can be started with a modest time commitment, but must be practiced consistently over time (note 2).

 

I would encourage all of you to please share your interpretations, learnings and experiences on how you have put this leela into practice.

 

Om Sai Ram.

 

Notes:

1)    See description in the Wikipedia article on Fakir,
at https://en.wikipedia.org/wiki/Fakir

2)     This topic has also been discussed in the following leela:
https://at-the-feet-of-baba.blogspot.ca/2017/01/chapter-10-leela-2-nanavalli.html

 

Chapter 20, Leela 1: Ishavasya Upanishad-Kaka's Maid Servant

Leela:

Das Ganu once started to write a Marathi commentary on the Ishavasya Upanishad. Das Ganu translated it in Marathi 'Ovi' metre, verse by verse, but as he did not comprehend the gist or essence of the Upanishad, he was not satisfied with his performance. He therefore consulted some learned men regarding his doubts and difficulties and discussed with them at great length. They did not solve them nor did they give him any rational and satisfactory explanation. So Das Ganu was a little restless over this matter. This Upanishad is the quintessence of the Vedas. It is the science of self-realization, it is the scythe or weapon which can rend asunder the bondage of life and death, and make us free. Therefore, he thought, that he who has himself attained self-realization, can only give him the true or correct interpretation of the Upanishad. When nobody could satisfy Das Ganu, he resolved to consult Sai Baba about this. When he got an opportunity to go to Shirdi, he saw Sai Baba, prostrated himself before Him, and mentioned his difficulties about the Ishavasya Upanishad and requested Him to give the correct solution. Sai Baba, blessed him and said- "You need not be anxious, there is no difficulty about the matter, the mind-servant of Kaka (Kakasaheb Dixit) will solve your doubts at Vile Parle, on your way home". The people who were present there and heard this, thought that Baba was joking and said, ""How could an illiterate maid-servant solve the difficulties of this nature", but Das Ganu thought otherwise. He was sure, that whatever Baba spoke, must come true, Baba's word was the decree of the Brahma (Almighty).

 

On fully believing in Baba's words, he left Shirdi and came to Vile Parle (a suburb of Bombay), and stayed with Kakasaheb Dixit. There the next day, when Das Ganu was enjoying his morning nap (some say when he was engaged in worship), he heard a poor girl singing a beautiful song in clear and melodious tones. The subject matter of the song was a crimson coloured Sari, how nice it was, how fine was its embroidery, how beautiful were its ends and borders etc. He liked the song so much that he came out, and saw that it was being sung by a young girl, the sister of Namya, who was a servant of Kakasaheb. The girl was cleaning vessels, and had only a torn rag on her person. On seeing her impoverished condition, and her jovial temperament, Das Ganu felt pity for her and when Rao Bahadur M.V.Pradhan next day gave him a pair of dhotars, he requested him to give a sari to the poor little girl also. Rao Bahadur bought a good Chirdi (small Sari) and presented it to her. Like a starving person getting luckily good dishes to eat, her joy knew to bounds. Next day she wore the new Sari, and out of great joy and merriment, whirled, danced round and played `Fugadi' with other girls and excelled them all. The Day following, she kept the new Sari in her box at home and came with the old and torn rags, but she looked as merry as she did the previous day. On seeing this, Das Ganu's pity was transferred into admiration. He thought that the girl being poor had to wear a torn rag, but now she had a new Sari which she kept in reserve and putting on the old rag, strutted herself, showing no trace of sorrow or dejection. Thus he realized that all our feelings of pain and pleasure depend upon the attitude of our mind. On thinking deeply over this incident, he realized that a man ought to enjoy whatever God has bestowed on him in the firm conviction that He besets every thing, from behind and before, and on all sides and that whatever is bestowed on him by God must be for his good. In this particular case, the impoverished condition of the poor girl, her torn rag and the new Sari, the donor, the dance and the acceptance were all parts of the Lord and pervaded by Him. Hence, Das Ganu got a practical demonstration of the lesson of the Upanishad - the lesson of contentment with one's own lot in the belief that whatever happens, is ordained by God, and is ultimately good for us.

Shri Sai Satcharita, The wonderful life and teachings of Shri Sai Baba, Translated by Nagesh Vasudev Gunaji (Mumbai: Shri Sai Baba Sansthan, Shirdi, 20^th Edition 2002), p

 

Teachings from Leela:

1.    Live according to your true nature, which is Brahman, and described as Sat-chit-ananda

In the above leela, Kakasaheb Dixit’s maid servant was a living example of how we should live our life according to our true nature, which is Sat-chit-ananda.

·         Sat means Truth. The definition of “Truth” here is that it must be true always:  It was true yesterday, is true today and will be true tomorrow. Truth is unconditional, which is to say that it is always true no matter what the condition.

Looking at your surroundings, you will find that everything you see did not exist before a certain date in the past, and will likely not exist beyond a certain date in the future. The existence of these things cannot be Truth, as it comes with a condition of only being true from a certain date to a certain other date.

There is something about you which is Truth, however. Your body will die one day but you will survive death. Your existence is the unconditional truth that you were, are and will be forever.

·         Chit means Consciousness. You are conscious of your existence. Nobody must teach you to be aware of yourself, or to remind you of it. You always know that you are aware of yourself. This is consciousness.

·         Ananda means Bliss. Your true nature is bliss, which is obscured by the thoughts in your mind. It is due to this blissful nature of that you seek happiness. Unfortunately, you look for happiness in the wrong places, outside of yourself and in the world of things, or by going on a vacation, etc. Happiness lies within you, and you do not have to delay your happiness until you go on a vacation. You can be happy all the time. You are that happiness, that bliss.

This understanding of Brahman is the essence of the Ishavasya Upanishad. Kaka’s maidservant was very happy on putting the new Sari and was equally happy coming back to rags the next day. She is a metaphor for Brahman, while her garments are a metaphor for Maya, the temporary things around us.  Her cheerfulness echoes the Bliss of Brahman.

2.    You must not have any prejudice regarding the source of knowledge as it can come from unexpected places

Baba wanted us to realise that we must be on constant alert to receive knowledge as it could come from anywhere. In this leela, Baba told Das Ganuji that a maid servant at Kakasaheb Dixit’s home would help him understand the essence of the Ishavasya Upanishad, which many learned men could not do. True to Baba’s words Das Ganuji, did learn the gist of the Ishavasya Upanishad from the maid servant. 

The knowledge came from a source which represented many social biases. The source was female not male, of low status not high status, and very young, not old and experienced in life.

This world is filled with temporary things that keep appearing and disappearing around us, and is described as Maya or illusion.  However, let us not forget that even Maya comes from Brahman, which pervades everything around us.  It should not surprise us then, that clues to the nature of Brahman are all around us, even among all these temporary things.  Don’t expect to find valuable teachings only in books. Look around you, and look beyond your biases.

A classic example in our tradition is that of the lotus plant. Just as the lotus plant rises above the muddy water, untouched by it, so must you live without being affected by the muck of everyday life. Just like a drop of water on a lotus leaf does not stick to the leaf but falls off, so must you let worldly attachments and disturbing thoughts caused by those attachments slide off.

 

3.    It is more important to build a spiritual principle into your way of life than to merely understand a spiritual principle intellectually

Through this leela, Baba wants us to understand that it is more important to live the lessons learnt than to just know them intellectually. He wanted Das Ganuji to learn the lesson first hand via the maid servant. Kakasaheb Dixit’s maid servant taught us a very important spiritual lesson by living it herself.

Seeing the girl live the lesson, and be as happy as she was, unaffected by the comings and goings of the objects around her, showed Das Ganuji that merely knowing a spiritual lesson is not as valuable as making it a part of how you live your life.

Putting into Practice

Here are some suggestions on how we could use this leela in our daily lives.

1.    Live according to your true nature, which is Brahman, and described as Sat-chit-ananda

How can we live and behave according to our true nature? Unfortunately, we often develop attachment to things, which results in our suffering.  This is very well described in an example by Swami Chinmayanandaji:

A man, while taking his bath in the Ganges, saw a bright thing floating down the stream. He swam to it and caught hold of it. He saw that it was a Malacca cane with a silver top. Along with the cane, while swimming back, he was caught in a dangerous whirl, and, lost his hold upon the newly gained stick. The stick floated down the river-stream. The man, on reaching the bank, was seen to be bitterly weeping for the loss of his cane. The cane that came down the stream would have continued its progress without causing this man any sorrow of its own accord. But, on going and claiming it as his, and thereafter when he lost the stick, it left him wounded in his heart. It was only the relationship that he fixed up between himself and the stick that gave the stick the potency and the strength to wound him.

Discourses on Isavasya Upanisad, Translated by Swami Chinmayananda
(Mumbai: Central Chinmaya Mission Trust, 2007), p21.

Along with attachment to things, we also develop emotional attachment to people around us, which also becomes the cause of our sorrow. We think love is similar to attachment, but they are very different.

I once remember reading an advice on how to take care of your children or loved ones around you. Love and care for them without any attachment, just as a nurse would take care of a patient to the best of her abilities, without any attachment, and let them go when healed.

Love is a positive feeling toward something or someone, but attachment is an emotional need for something or someone. The major difference is that love is a feeling directed toward the other (person or thing), while attachment is self-centered — meaning based on fulfilling your own need (note 1).

Whenever you feel anger or betrayal, contemplate upon it and see if you can identify an attachment which is the root cause, as it is only attachment which can cause this.  On the other hand, when you love without attachment, you may feel sadness, but never anger or betrayal. 

2.    You must not have any prejudice regarding the source of knowledge as it can come from unexpected places

Knowledge can come from any source, but we will be able to receive it only if we are in tune with our surroundings at all times. Do not expect to learn only from books and other writings, but look all around you.  You will find a wealth of knowledge in your surroundings.

Pay attention to the people you encounter, especially those you might otherwise overlook because of their humble status.  Observe other creatures, the nature around you, and look for deeper meanings in what you see.

 

4.    It is more important to build a spiritual principle into your way of life than to merely understand a spiritual principle intellectually

As you come across important spiritual teachings that ring true deep within you, look for ways to work them into your day-to-day life. 

For example, if you are deeply attracted to Teaching 1 above, you must make a habit of honestly examining yourself each time you are angry or with hurt feelings, to look for attachments.  As you identify and deal with each attachment, you will find yourself happier and happier. 

Similarly, for Teaching 2 above, you must make it a habit to pay more attention to those around you who are otherwise invisible due to their social status. This will cause you to see these people with more compassion, and you will likely learn important lessons from them.

 

 

Om, Sarve bhavantu sukhinaḥ

Sarve santu nirāmayāḥ

Sarve bhadrāṇi paśyantu

Mā kashchit duḥkha bhāgbhavet

Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ

Meaning:

May all be prosperous and happy

May all be free from illness

May all see what is spiritually uplifting

May no one suffer

Om peace, peace, peace

 

I would encourage all of you to please share your interpretations, learnings and experiences on how you have put this leela into practice.

 

 

Om Sai Ram.

 

NOTES:

1)    Please see http://happyhealthyrelationship.com/difference-between-love-and-emotional-attachment/

Chapter 7, Leela 5: Leper Devotee’s Service

Leela:

On hearing the news of Baba’s hand being burnt from (Shama) Madhavrao Deshpande, Mr. Nanasaheb Chandorkar, accompanied by the famous Doctor Parmanand of Mumbai with his medical outfit consisting of ointments, lint and bandage etc. rushed to Shirdi, and requested Baba to allow Dr. Parmanand to examine the arm, and dress the wound caused by the burn. This was refused. Ever since the burn, the arm was dressed by the leper devotee, Bhagoji Shinde. His treatment consisted in massaging the burnt part with ghee and then placing a leaf over it and bandaging it tightly with Pattis (bandages). Mr. Nanasaheb Chandorkar solicited Baba many a time to unfasten the Pattis and get the wound examined and dressed and treated by Dr. Parmanand, with the object that it may be speedily healed. Dr. Parmanand himself made similar requests, but Baba postponed saying that Allah was His Doctor; and did not allow His arm to be examined. Dr. Paramanand’s medicines were not exposed to their air of Shirdi, as they remained intact, but he had the good fortune of getting a darshana of Baba. Bhagoji was allowed to treat the hand daily. After some days, the arm healed and all were happy. Still, we do not know whether any trace of pain was left or not. Every morning, Bhagoji went throught his programme of loosening the Pattis, massaging he arm with ghee and tightly bandaging it again. This went on till Sai Baba’s Samadhi (death). Sai Baba, a perfect Siddha, as He was, did not really want this treatment, but out of love to His devotee, He allowed the ‘Upasana’ - service of Bhagoji to go on un-interrupted all along. When Baba started for Lendi, Bhagoji held an umbrella over Him and accompanied Him. Every morning, when Baba sat near the post close to the Dhuni, Bhagoji was present and started his service. Bhagoji was a sinner in his past brith. He was suffering from leprosy, his fingers had shrunk, his body was full of pus and smelling badly. Though outwardly he seemed so unfortunate, he was really very lucky and happy, for he was the premier servant of Baba, and got the benefit of His company.

 

Shri Sai Satcharita, The wonderful life and teachings of Shri Sai Baba, Translated by Nagesh Vasudev Gunaji (Mumbai: Shri Sai Baba Sansthan, Shirdi, 20^th Edition 2002), p43

 

Teachings from Leela:

1)    Overcome your tendencies to discriminate against others

Leprosy is a disease that has been known a very long time for its hideous symptoms, its incurability and contagiousness. This led to discrimination and outcasting of those who suffered from it. By giving Bhagoji the opportunity to treat his hand, Baba taught us to not fear it and to treat its suffers with kindness and compassion.  

Out of love and compassion towards Bhagoji, Baba uplifted him by making him His premier caregiver. Bhagoji changed the bandages of Baba’s hand daily until it healed, and after this, continued to massage His hand daily for the rest of his life. Contrary to popular belief, research shows that leprosy is not highly contagious and it is not transmitted through casual contact.

Through this leela, Baba wants us to understand that discrimination comes in various forms, not just in the form of leprosy. We must overcome it, and show kindness, provide help and uplift those who are discriminated and socially stigmatized by others.

This discrimination and social stigmatization still exists today amongst almost everyone, and if we are brutally honest, in ourselves too.  The discrimination could be based on how people look, the groups they belong to, based their gender, race, religious beliefs, political beliefs, social class, caste, etc. In our journey of spiritual development, we must fully overcome this, and learn to accept all of them as our own, regardless of their differences.

 

Putting into Practice

Here are some suggestions on how we could use this leela in our daily lives.

1)    Overcome your tendencies to discriminate against others

Almost everyone has tendencies to discriminate against others.  These tendencies come to exist due to one’s upbringing, the opinions of one’s parents, elders and friends, due to the fear of the unknown, or due to plain ignorance.

You too can take steps to act upon such tendencies in yourself. As you detect tendencies towards discrimination in yourself, you must contemplate upon this together with the other key teachings of Baba.  This will help you overcome them and advance you in your own journey.

Method

Step 1: The first step is to identify these tendencies.  This may happen on its own as you go through interactions in your everyday life.  You can also search for them through self examination. Begin your contemplation by going through in your mind one by one, various groups of people that are typically disadvantaged. 

Here are some examples to get you started: people suffering from mental illness or developmental challenges, those of lower status than yourself, those of different skin colour, race, religion or culture, those of different socioeconomic class (especially classes much lower to the one you were born into), victims of rape or forced prostitution, victims of child abuse, victims of domestic violence, those with different sexual preferences to our own, those with a gender identity that is different from their physical body, or those suffering from HIV/AIDS.

These examples describe people that are unfairly discriminated against all over the world. They are scorned, insulted, abused, beaten, tortured and murdered on a regular basis.

Step 2: Upon selecting a group towards whom you might have some trace of bias, go through the thought exercise of imagining yourself interacting with a person from that group under various intimate circumstances, such as giving them a hug, eating a meal cooked by them, having them stay over in your home for a day or two, doing their laundry or introducing them to your family and closest friends. As you imagine this, examine your mental reaction.

Step 3: Once you identify a negative reaction, your next task is to overcome it. In our spiritual tradition, it is said that all living beings are on a spiritual journey to evolve so that they can perfect themselves and reach the ultimate goal. All of us, regardless of our physical forms, are in the exact same situation, struggling along this spiritual journey. A deeper truth given in our tradition is that the light of consciousness that illuminates each of us is actually just One Consciousness that we all share.

You must next contemplate upon the many aspects of existence you share with that person, and the very few superficial differences between the two of you.  The way you experience your very existence is the same, as are the feelings of joy and love. You both experience suffering and you both wish to transcend it. You both experience hopes and fears.  You both live in fragile bodies that are easily injured, are guaranteed to age and become feeble over time and are guaranteed to die.  In comparison to all this, what could difference in physical appearance, mental attributes, belief systems, status, possessions or misfortunes suffered signify? 

The answer, you will conclude, is “nothing at all”.

 

Mantra:

Om, Sarve bhavantu sukhinaḥ

Sarve santu nirāmayāḥ

Sarve bhadrāṇi paśyantu

Mā kashchit duḥkha bhāgbhavet

Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ

Meaning:

May all be prosperous and happy

May all be free from illness

May all see what is spiritually uplifting

May no one suffer

Om peace, peace, peace

 

This above mantra is from the Brihadaaranyaka Upanishad

http://www.patheos.com/blogs/seekingshanti/2015/09/hinduprayerforeveryone_globalgoals/

I would encourage all of you to please share your interpretations, learnings and experiences on how you have put this leela into practice.

 

 

Om Sai Ram.