Chapter 1, Leela 1: Baba Grinding Wheat

Leela:

It was sometime after 1910 that I (G. R. Dhabolkar) went, one fine morning, to the Masjid in Shirdi to obtain darshan (see the divine form) of Sai Baba. I was wonder-struck to see the following phenomenon.

 

After washing His mouth and face, Sai Baba began preparations to grind wheat. He spread a sack on the floor and placed a hand-mill on it. He took some wheat in a winnowing fan (a device used to separate wheat from chaff) and drew up the sleeves of His kafni (robe). He then took hold of the peg of the hand-mill, started grinding the wheat by adding handfuls of wheat in the upper opening of the mill and turning it.

 

I wondered what business Baba had with the grinding of wheat, when He possessed nothing and stored nothing, as He lived on alms. Others who had come there thought likewise, but none had the courage to ask Baba what He was doing. Quickly, this news of Baba's grinding wheat spread throughout the village, and men and women flocked to the Masjid to see Baba's act.

 

Four bold women from the crowd forced their way up and, pushing Baba aside, forcibly took the peg into their hands and, singing Baba's Leelas, started grinding the wheat. At first Baba became angry, but on seeing the women's love and devotion, He was much pleased and began to smile. While they were grinding, the women began to think: Baba had no house, no property, no children, none to look after, and He lived on alms, He did not require any wheat-flour for making bread or roti. What will He do with this big quantity of flour? Perhaps as Baba is very kind, He would distribute the flour amongst us.

 

Thinking in this way while singing, they finished the grinding and after putting the hand-mill aside, they divided the flour into four portions and began to walk away with it. Baba, who was calm and quiet till then, got angered again, and said, "Ladies, are you gone mad? Whose father's property are you looting away? Have I borrowed any wheat from you, so that you can safely take the flour? Now please do this. Take the flour and throw it on the village border limits." On hearing this, the women felt abashed, and whispering amongst themselves, went away to the outskirts of the village and spread the flour as directed by Baba.

 

Based on 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), p2

Based on Shri Sai Satcharita, The Life and Teachings of Shirdi Sai Baba, G. R. Dhalbokar, Translated by Indira Kher (Slovenia: Bird Publisher, 2009), p6

 

 

Teachings from Leela:

1)    Your Sadguru works hard to prepare and spread His teachings, not just for his devotees during his lifetime, but for generations of devotees to come

A previous blog covered a leela titled Baba’s Handi, which described a beautiful image of Baba lovingly preparing a large meal to feed dozens of poor, and pointed out that this was also a metaphor for Him doing the same for His devotees’ spiritual needs.

Both leelas describe Baba setting up a quern (a hand-mill used to grind wheat) and with his own labour, using it to grind wheat into flour -- at which point the two leelas diverge. In Baba’s Handi, Baba kneads the wheat to dough, and makes bhakri from it to feed his devotees, while in this leela, Baba has the flour taken to the edge of a brook (a small stream) and spread there.

Knocking the quern's wooden peg firmly into place to prevent it from becoming loose while grinding, is a metaphor for Baba’s planning the teachings for His contemporary and future devotees.

Taking a firm hold of the quern-handle and rotating the quern-stone with his own hands, working hard to turn wheat into flour, is a metaphor for Baba labouring to prepare His teachings so that they are easy to understand and assimilate.

Having the villagers spread the flour at the side of the brook, at the village boundary, is a metaphor for spreading Baba’s teachings not just for His devotees in Shirdi, but for His devotees the world over, present during His lifetime and for the future generations of devotees to come. As brooks go, they feed water to larger streams, which feed larger tributaries, which feed rivers, which ultimately feed the ocean. If something is put into a brook, it will eventually make its way to the whole ocean – this is a metaphor for spreading Baba’s teachings. The word boundary is used in many leelas to mean the crossing from one life to the next – this is a metaphor to mean the spreading of Baba’s teachings beyond his own nirvan (passing).

Note: As per Baba’s instruction, found in the original Marathi pothi, of the Sai Satcharitra, by Govind R. Dhabolkar (Hemadpant), Baba asked the ladies to spread the wheat flour on the side of the brook, which happened to be located near the Shirdi border. He did not ask them to just spread the flour on the border. Below is the English translation from the original Marathi pothi:

As per Indira Kher version, Page 7, verse 134:

he got the coarsely ground flour to be thrown along the side of the brook at the village border.

The Gunaji translation of this leela describes the destination of the flour to be the border of the village  That there was brook near the border of Shirdi as confirmed by Ramgeerbua Gosavi, a param bhakta (a pre-eminent devotee) of Sai Baba, who was one of those fortunate souls blessed to live in the times of Sai Baba and experience His sagun (manifest) avatar.

Those of us who were not fortunate to see Baba in his sagun form, before his nirvan, must take heart from this message, as it is specifically for us, his bhaktas in future generations. The treasure of His teachings, which are embodied in His leelas, have been prepared with His labour, and it is through His plan and design, that we are able to experience them.

This message takes even more significance, as it is because of this leela, that Dhabolkar was inspired to seek Baba’s permission to capture and record His leelas during His lifetime, and to write the Sai Satcharitra.

 

2)    When intending to help others, do not push your way in, but be respectful and considerate

In the leela, four bold women, from the crowd forced their way up and, pushing Baba aside, snatched the quern handle away from Him and started grinding. Baba got angry with them.

Of course, it was mock anger, as He loved all His devotees and confessed to it, as mentioned in the Indira Kher version, chapter 11, page 88, verse 74 and 75:

74. "Even if I seem to be angry with someone, my heart knows no anger."

75. "Should a mother push her child away with a kick, or the ocean send the river back, only then is it possible that I will repulse you or harm you in any way".

From the above instances, what Baba is conveying is that it is impossible for Him to get angry. He said that, just as an ocean will never send the river back, He too can never be angry with His devotees.

Via this leela, Baba wants to teach us that we must be respectful and considerate of other people. Even if we want to help them, we must ask politely and offer our help to them, instead of pushing our way in.

 

3)    If you are involved in organized activities to spread your Sadguru’s teachings, you must protect yourself from the ego of doership, act without any selfish motives, and maintain a sense of gratitude.

Even though Baba Himself was capable of spreading His teachings, via this leela, He shows us that it is at His behest that we, his bhaktas, are invited to participate and contribute.

As mentioned above, by having the village women spread the flour at the side of the brook, Baba enlisted their help in the spreading of His teachings. While they had the privilege to contribute, the action was performed through His guidance. Always keep this in mind as you perform any such actions. 

The women had thought to themselves that, since Baba had no use for the flour, they could keep it to themselves.  Baba pointed out and challenged these selfish thoughts. Our minds are tricky, and very adept at rationalizing wrong behaviour. Be aware of your thoughts and be ruthless in challenging clever but untrue rationalizations. 

Remember that He is the doer, not you. Offer all your actions at His feet, and if things don’t go the way you expect, consider that too is His plan.  Do not worry about the outcome and leave all that to Him.

 

Putting into Practice

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

1)    Your Sadguru works hard to prepare and spread His teachings, not just for his devotees during his lifetime, but for generations of devotees to come

This leela provides a very beautiful and vivid image of Baba grinding wheat for his devotees. As this leela shows, you who were born after His nirvan, were also in His thoughts in those times, as you are in His thoughts even now. Baba toiled to prepare materials for your spiritual progress too and remembering this can be immensely powerful.

When you’re struggling to meet your commitments towards your spiritual progress, when you’re feeling alone and unhappy, when you’re undergoing difficulties in life, bring this image to mind. It will do wonders for you.

2)    When intending to help others, do not push your way in, but be respectful and considerate

It is possible, with all good intentions, to barge into people’s lives and circumstances, without invitation, and cause them pain and distress. If your intent is pure, offer your help with kindness and consideration. Do not proceed unless invited to do so.

 

3)    If you are involved in organized activities to spread your Sadguru’s teachings, you must protect yourself from the ego of doership, act without any selfish motives, and maintain a sense of gratitude.

If you become involved in organized activities, you may find that your success in these activities get entangled with your ego.  This is a natural trap for the human mind, and you will have to learn to get beyond it.  You need to remind yourself, over and over again, that you are not the doer, and therefore any success in these activities is not yours, and in the same vein, any failure in these activities isn’t yours either.

This is a common obstacle that seekers on the spiritual path face, and we must all learn to get beyond it. It is a great lesson and central to karma yoga – to do the actions on God’s behalf and to take no ownership of the results. Once you move beyond this obstacle, there is great peace of mind to be had on the other side.

 

Listen to the stories with reverence; Reflect upon them deeply. After reflection, contemplate on them. This will bring great satisfaction. Shirdi Sai Baba Shri Sai Satcharita, The Life and Teachings of Shirdi Sai Baba, Chapter 3, verse 18

 

 

 

 

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.

 

Chapter 27, Leela 3: Geeta Rahasya

Leela:

Baba always loved those who studied Brahma Vidya (knowledge of Brahman, the Ultimate Reality) and encouraged them. We will look at one example.

 

Once, Bapusaheb Jog received a package in the mail. It contained a copy of Geeta Rahasya, a commentary on the Bhagavad Gita by Lokamanya Tilak. When he came to the Masjid with the package under his arm and prostrated himself before Baba, the parcel fell at Baba's Feet.

 

Baba asked, “What Bapusaheb! What is this?”. Bapusaheb immediately placed the package in Baba's hands.

 

After flipping through the pages of the book for a moment, Baba took out a rupee from His pocket, placed it on the book with affection, and handing it to Jog, said, "Read this book from beginning to end. It will be beneficial to you”.

 

Based on 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), p143

Based on Shri Sai Satcharita, The Life and Teachings of Shirdi Sai Baba, G. R. Dhalbokar, Translated by Indira Kher (Slovenia: Bird Publisher, 2009), p229

 

Teachings from Leela:

 

1.    Baba tailors His advice for each of His devotees, sometimes requiring them to read certain spiritual books or follow certain practices, to obtain the specific knowledge that they need for their Spiritual progress

To understand this leela, let us first take a brief look into the life of Bapusaheb Jog, who receives advice from Baba in this leela. After his retirement, Bapusaheb and his wife moved to Shirdi, and spent all their time serving and worshipping Baba. After Megha passed away in 1912, Bapusaheb performed the daily arati ceremony in the Masjid and the Chavadi till Baba’s Mahasamadhi in 1918. Baba also called upon Bapusaheb to give discourses on two spiritual works, the Jnaneshwari, by Sant Janeshwar, and the Eknathi Bhagawat, by Sant Eknath.

Sant Jnaneshwar’s Jnaneshwari is a commentary on the Bhagavad Gita. He wrote that true knowledge consists in knowing God in the non-dual form and that devotion will culminate into Advaita Bhakti. He advised that each of us should perform our duties as a yajna (sacrifice) and offer our actions as flowers at the feet of God.

 

Sant Eknath’s Eknathi Bhagwat is an explanation of the eleventh Adhyaya (section) of the Bhagawat Puran, a very important ancient text on Bhakti, with an emphasis on achieving moksha through cultivating a personal relationship with Lord Krishna.  

 

The eleventh adhyaya is a dialog between Lord Krishna and Uddhava.  This dialog discusses how bhakti ultimately leads to freedom from the bondage of this world. To know more about the Eknathi Bhagawat, see my previous blog Chapter 27, Leela 1: Granting Consecrated Book.

 

As we can see, Baba entrusted Bapusaheb with giving discourses on two very important scriptures, which shows His confidence in Bapusaheb’s knowledge about them.

Why did Baba ask him to read Tilak’s Geeta Rahasya, a yet another commentary on the Bhagavad Gita?

 

The main themes of both books Bapusaheb knew well centered around Bhakti. To provide Bapusaheb the knowledge he needed for his spiritual progress, Baba asked him to read this additional commentary, as it had a fresh, new perspective on the Gita.

 

A little about Bal Gangadhar Tilak

 

Bal Gangadhar Tilak (1856-1920) was an independence activist, philosopher and freedom fighter. He was conferred upon the honorary title of Lokmanya, which literally means accepted by the people as their leader. Tilak was one of the first and strongest advocates of swaraj (self-rule) and a strong radical in Indian consciousness. His famous quote, "Swaraj is my birthright, and I shall have it!" is well-remembered in India even today.

 

Tilak believed that independence from British rule was the foremost necessity for the well-being of his nation. Tilak spent six years of rigorous imprisonment (1908-1914) in Mandalay Jail, Burma. He was incarcerated based on what he protested as false allegations about his support to the Indian revolutionaries, who had killed some British people. He wrote the Gita Rahasya while in prison.

 

Gita Rahasya

 

Tilak’s Gita Rahasya (Gita’s secret) is a commentary on Bhagavad Gita. In this book, Tilak differs from almost all other commentators when he says, Karma Yoga is greater than both Jnana Yoga and Bhakti Yoga.

 

As described in the foreword, Tilak concludes that the Bhagavad Gita’s main message is about the importance of Karma Yoga, and the need for adding this practice to whichever spiritual path you’re on:

 

Jnana Yoga there is, yes. Bhakti Yoga there is, yes. Who says not? But they are both subservient to the Karma Yoga preached in the Gita. If the Gita was preached to desponding Arjuna to make him ready for the fight — for the Action— how can it be said that the ultimate lesson of the great book is Bhakti or Jnana alone? In fact, there is a blending of all these Yogas in the Gita; and as the air is not Oxygen or Hydrogen, or any other gas alone, but a composition of all these in a certain proportion, so in the Gita all these Yogas are blended into one.

 

 

Difference between Karma and Karma Yoga

 

Before we proceed to understand Lokmanya Tilak’s commentary, let us review the subtle difference between Karma and Karma Yoga (from this commentary):

 

Karma is both action and the result of action. What we experience today is the result of our karma—both good and bad—created by our previous actions. This chain of cause and effect that we ourselves have created can be snapped by karma yoga: fighting fire with fire, we use the sword of karma yoga to stop the chain reaction of cause and effect. By disengaging the ego from the work process, by offering the results up to a higher power—whether a personal God or to the Self within—we stop the whole snowballing process.

 

Karma yoga is the yoga of action or work; specifically, karma yoga is the path of dedicated work: renouncing the results of our actions as a spiritual offering rather than hoarding the results for ourselves.

 

Why did Baba ask Jog to read this book from start to finish?

 

Baba recommended different books and practices to different devotees based on what He thought would be most beneficial to their spiritual progress. Via this leela, Baba wanted Bapusaheb to realise that, along with Bhakti Yoga, he needed to practice Karma Yoga as well, to make progress in his spiritual journey. Baba provided Bapusaheb the spiritual instruction He felt was missing, to advance Jog’s spiritual knowledge. Baba guided him to read the required material completely, to extract all the learnings from it and to gain spiritual progress. 

 

 

Putting into Practice

 

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

 

1.    Baba tailors His advice for each of His devotees, sometimes requiring them to read certain spiritual books or follow certain practices, to obtain the specific knowledge that they need for their Spiritual progress

 

In this leela, Baba conveys the importance of Karma Yoga in our lives. Let us see how to apply this in our lives.

 

The performing of karma (actions) is under your control, but you must teach yourself to renounce the results of your actions. Renouncing the results does not mean you must work for free for others always; you need to survive and pay your bills. What it means is that you must not be attached to the outcome of your actions. Learn to accept all that comes to you in your life, pleasant as well as unpleasant.

 

In devotional practice, the offering you make to God is called naivedya, which once offered, transforms to prasad. By offering naivedya to God, you are metaphorically offering your ignorance, while the receiving of prasad is metaphoric transformation of your ignorance into knowledge. You can offer anything to God as naivedya, and receive the result, whatever it is, with thanks. 

 

In this way, you will develop the attitude of prasād buddhi. This awareness must be maintained constantly in your day to day life so that it becomes a permanent part of your attitude.

 

How does Karma yoga complement your Bhakti practice?

 

As we have seen above, Karma Yoga is the renouncing of the results of our actions as a spiritual offering to the divine. As also noted above, the practice of offering naivedya is essentially from the Bhakti tradition.

 

The broad expansion of this practice, from the traditional offering of food, to the offering of all your toil and labour, is a beautiful enhancement to your Bhakti practice, and is sure to advance you in your spiritual journey and bring you closer to God. By including God in your life, not just during prayers, but also while you are performing other labours, your Bhakti will grow.

 

 

The following nine forms of Bhakti are in order of progression where each form of bhakti is more subtle and advanced than the previous one. When you dedicate all your work to God, then you play the role of servant to God, and reach the seventh form of bhakti below, Dasya.

 

·         Sravana (hearing of God's Lilas and stories),

·         Kirtana (singing of His glories),

·         Smarana (remembrance of His Name and presence),

·         Padasevana (service of His feet),

·         Archana (worship of God),

·         Vandana (prostration to the Lord),

·         Dasya (cultivating the Bhava of a servant with God),

·         Sakhya (cultivation of the friend-Bhava) and

·         Atmanivedana (complete surrender of the self).

 

How does Karma yoga complement your Jnana (knowledge) practice?

 

Brahma Vidya (Knowledge of Brahman), found in the Vedas, the Upanishads, the Shastras and the Puranas, is the highest knowledge. It is the knowledge of our own divine nature, which leads to enlightenment.

 

Once we know our own divine nature, we come to realize the illusory nature of this world. We free ourselves from the bondage of “I” and “mine,” as we notice that oneness of pure consciousness in ourselves, everywhere and in everything. In this state, there is no “I” or “You”—basically there is no judgement, because there is no multiplicity or duality. There is only oneness and this oneness is our own true self. Thus, there is no need to look outside of ourselves for divinity; we ourselves are already divine. This realization of unity and oneness as pure consciousness is the core belief system of Jnana Yoga. 

 

For the seekers on the Jnana path, the addition of Karma Yoga to their practice offers them multiple opportunities every day to interact with the world selflessly, without thought of gain or reward and with complete disregard for its results to the individual self. By detaching yourself from the fruits of your actions, you learn to eradicate your ego and experience the oneness as pure consciousness. With each such experience, the seekers internalize more of their spiritual knowledge, which is otherwise known only intellectually.

 

 

 

The path of spirituality is a long one.  It is said that it might take countless lifetimes to reach the end. Everyone must tread this path at some point in their development. If you lack any spiritual practice or knowledge in this long journey, your Sadguru will guide you. If you are fortunate to have Baba, another saint as your Sadguru, you are truly blessed, as they will take you through this difficult journey to the very end.

 

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.

 

 

 

Chapter 33, Leela 7: Haribhau Karnik

Leela:

In 1917, Haribhau Karnik, a gentleman from Dahanu, came to Shirdi on the Guru Purnima (a traditional festival to pay respects and express gratitude to one’s teachers) and worshipped Baba with all formality. He offered clothes and dakshina (an honorarium given to one’s guru), and after taking Baba's leave through Sharma, climbed down the steps of the Masjid.

 

A thought came to him that he should offer one more rupee to Baba. As Haribhau began to turn around, Shama signed to him that, as he had already taken Baba's leave, he should leave. So, he started for home.

 

On his way, he stopped off at the temple of Kala Rama at Nasik for darshan (an opportunity to see a holy one or an image of a deity). The Saint, Narsingh Maharaj, who usually sat just inside the entrance of the temple, saw him and left his Bhaktas at once to approach Haribhau. He caught Haribhau’s wrist and said, "give me my one rupee".

 

Karnik was very surprised. He paid the rupee most willingly and understood that Sai Baba had recovered the rupee which he intended in his mind to give, through the actions of another saint, Narsingh Maharaj.

Based on 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), p181

Based on Shri Sai Satcharita, The Life and Teachings of Shirdi Sai Baba, G. R. Dhalbokar, Translated by Indira Kher (Slovenia: Bird Publisher, 2009), p284

 

Teachings from Leela:

1)    All saints share one Consciousness and they assist your Sadguru towards your spiritual progress

 

Nasik is 80 km away from Shirdi, and adding to that, both the saints were unknown to each other. In times where there was no electronic communication, how is it that these saints were able to communicate with each other so quickly? How is it that saint Narsingh Maharaj received the message that He had to ask Haribhau Karnik for exactly one rupee in Dakshina? 

 

Advaita Vedanta, a school of Vedanta philosophy contained in the Bhagvad Gita, the Upanishads and the Brahma Sutras, teaches that the jivatma (individual soul) and Brahman (the Supreme Sole) are one and the same, and it is only our ignorance that stands our way of realizing this.

 

Saints are those who have achieved realization within their lifetimes. Since all Saints identify themselves with Brahman, they share in Brahman’s knowledge, and therefore are omniscient as they experience the oneness between all. Saint Narsinh Maharaj and Sai Baba were one and the same in their identity, spirit, knowledge, aims and objectives. Both were of the same Essence, of the same disposition. No doubt, great distance separated Shirdi from Nasik, but since they were one, the message was exchanged between them.

 

 

2)    As soon as you have a noble thought, such as to perform charity or help someone, do not delay in putting it into action 

Even though Haribhau Karnik was not supposed to turn back and give Baba the charity he had decided to give, Baba took it from him via Saint Narsingh Maharaj, who asked him for the exact amount of one rupee which he had decided to give. Whenever a devotee displayed a noble thought to perform charity, Baba immediately made His devotees act upon it so that they did not miss the opportunity to perform charity.

We all have good intentions to begin with and often have a thought to do charity or to help someone. However, when the time comes to act upon the thought, we begin to question our decision and play mind games to try to convince ourselves to either reduce the amount of charity or completely back out from the commitment. This leela teaches us that we must immediately act on our noble first instincts.

 

Putting into Practice

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

1)    All saints share one Consciousness and they assist your Sadguru towards your spiritual progress

Even though you have Shraddha for your Sadguru, you may find yourself encountering other saints and sages.

It will serve you well to greet and pay respects to these other saints while holding the image of your own Sadguru in your mind. By doing so, you will be acknowledging your knowledge of the shared identity between saints, and at the same time, will be creating an opportunity to experience a live darshan of your own Sadguru.

2)    As soon as you have a noble thought, such as to perform charity or help someone, do not delay in putting it into action 

Whenever we have any thought which prompts action, we must make a conscious effort to analyse it. If the thought is rooted in love and empathy, then we must be adamant about following through with it. However, we must first investigate to make sure that the need is genuine, then we must carry out the action.

 

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.

 

Chapter 38, Leela 1: Baba's Handi

 

Leela:

Baba required very little food for Himself, and the little He need, He obtained by taking bhiksha (food obtained by asking for alms) from a few houses, something He did daily. However, when He took it upon Himself to distribute food, He made all the preparations Himself. He depended on nobody and troubled none. First, He went to the bazaar and bought all the ingredients with cash. He did all the grinding Himself. In the open courtyard of the Masjid, He arranged a big hearth, and after lighting a fire underneath, put a Handi (deep, wide-mouthed cooking pot) over it with a proper measure of water. There were two sizes of Handi, one small, which served fifty, and the other large, which served one hundred.

 

Sometimes He cooked 'mitthe chaval' (sweet rice), and at other times 'pulao' (a rice dish) with meat. At times, He put small balls of thick or flat breads of wheat flour into the boiling varan (soup). He pounded the spices on a stone-slab and put the masala into the cooking pot. He took great pain to make the dishes as palatable as possible. He prepared 'ambil' (a sour porridge) by boiling jowar (sorghum) flour in water and mixing it with butter-milk. He distributed Ambil with the meal to all.

 

To check on the progress of the cooking, Baba rolled up the sleeve of His Kafni and put His bare arm into the boiling cauldron without the least fear and mixed the ingredients from side to side and up and down. There was no sign of burns on His arm nor fear on His face.

 

When the cooking was done, Baba moved the pots into the Masjid and had them duly consecrated by the moulvi (a learned Muslim who administers to the religious needs of others). First, He sent a part of the food as prasad to Mhalasapati and Tatya Patil, and then He served the remaining contents with His own hand, to all the poor and helpless, to their hearts' content.

 

Based on 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), p201

Based on Shri Sai Satcharita, The Life and Teachings of Shirdi Sai Baba, G. R. Dhalbokar, Translated by Indira Kher (Slovenia: Bird Publisher, 2009), p325

 

Teachings from Leela:

1)    Your Sadguru selects material suitable to you, works hard to prepare it, make it as palatable as possible, at times suffering in the process, so that you can make spiritual progress

While the description of Baba lovingly preparing a large meal to feed dozens of poor is beautiful by itself, it is also a metaphor for Him doing the same for His devotees’ spiritual needs. 

The purchasing and preparing of the ingredients represent Baba’s effort to collect materials for His devotees.  The cooking represents Baba’s preparation of the raw ingredients into something his devotees can easily absorb.  The adding of the freshly ground spices represents His effort to make the material as palatable as possible. The mixing of the hot, boiling ingredients with his bare arm represents the toil and pain He experiences in the preparation. The consecration of the food by the maulvi represents God’s blessings upon the material. The serving of the food by His own hand represents His loving attention to His devotee, as He provides him with the spiritual lesson.

The different vegetarian and non-vegetarian meals represent the different paths suited to devotees’ preferences, such as Jnana Marg (the Path of Knowledge) and Bhakti Marg (the Path of Devotion).

Such is your Sadguru’s effort towards your spiritual success.

2)    Being vegetarian is not a prerequisite to making spiritual progress

Baba has made it very clear that He wants us to treat animals (and in fact all life) with compassion and not harm them in any way. Baba loved all living beings, He used to leave His food out to feed the stray dogs, pigs and birds before He ate even a morsel Himself. He sometimes cooked food for devotees with His own hands and served them with equal love and consideration. Those who ate non-vegetarian food were served non-vegetarian and those who ate vegetarian food were served vegetarian.  

Baba never insisted that His devotees turn vegetarian to pursue the spiritual path. He wanted us to realise that eating the kind of food we are accustomed to does not make us any better or worse prepared than others for the spiritual journey. We need to focus on our inner spiritual preparation and progress and not so much on our outward lives.  Perhaps, when the time is right in our spiritual progress, our liking for certain foods will change.

Putting into Practice

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

1)    Your Sadguru selects material suitable to you, works hard to prepare it, make it as palatable as possible, at times suffering in the process, so that you can make spiritual progress

This leela provides a very beautiful and vivid image of Baba preparing large meals for his devotees. However, bringing the metaphor of Baba toiling to prepare materials for your spiritual progress can be immensely powerful.

When you’re struggling to meet your commitments towards your spiritual progress, when you’re feeling alone and unhappy, when you’re undergoing difficulties in life, bring this metaphor to mind. It will do wonders for you.

2)    Being vegetarian is not a prerequisite to making spiritual progress

As discussed above, your food habits are not very relevant to your spiritual progress. Never allow your eating practices to determine how you feel towards your spiritual practice, whether for good or for ill. It is not particularly spiritual of you just because you are vegetarian, nor is it particularly un-spiritual of you if you are not.    

The greatness of a nation and its moral progress can be
judged by the way its animals are treated. – Mahatma Gandhi

However, those of you who have pets can understand compassion towards animals. You know that even though they might not be able to speak, they are still able to communicate their feelings to you. You wouldn’t want your pet to experience suffering.

We must all contemplate upon this, and practice to extend that empathy, compassion and kindness to all living beings, including animals raised and killed for food, clothing, product testing, or other such uses.

If you so wish, you can take small steps to reduce suffering in this world. Most of you already know of the horrific treatment given to animals raised for food or product testing. To discourage these industries who, profit from mistreating these animals, we could make alternative choices to food.

All it requires is that you raise your consciousness and make some minor changes to the products you buy and consume, by substituting to avoid encouraging cruelty to animals.

 

Listen to the stories with reverence; Reflect upon them deeply. After reflection, contemplate on them. This will bring great satisfaction. Shirdi Sai Baba Shri Sai Satcharita, The Life and Teachings of Shirdi Sai Baba, Chapter 3, verse 18

 

 

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.