SSE here ene ee ere See Se are eae eee UC eee ocr ee Tea time, He was born in a village named Pathri Sholapur district, Maharashtra, and left body in 1936 when He was only 48 years old. PA en ieee eae who advocated arduous meditative practice Co ures Cece Se ee een ey Come irene ais Soe eee ice een ees neice mec meee Discreet Poca mame nL ey CoP ea ahs ‘communicated the deepest truths in clear and SI ett SWVC) Self witho' Ses mnoynm fieg fo saispypye tS) She Saaguru Shri Siddharameshvrar Maharaj Prasanna | 1 Shri Sadgura She Ranji wahara Life Story of SHRI SADGURU SIDDHARAMESHWAR MAHARAJ MASTER OF SELF WITHOUT SELF “Translation ofthe book \vunane Yegeshrar{© Shei Sadguru Ranjit Maharas [AI Rights Reserves, No part ofthis book maybe reprauced or used in ey Form oF by ary means, electronic er mechanal inducing potoceoing, recording, or by any information storage and reteval sytem, vtnout permision In wring from Shri Sadgurs Ranjt Mahara, 45 Narayan Buising, Dubash Lane, VP, Road, Girgaum, Mumba ‘400 004 Fst Eton: January 20:0 For Private Circulation Only Fer more infomation on the teachings of Sh Sadun ‘Sidcharamestwar Mahara} and Shr Sadguru Rant Mahara) contact Rant Maparsj@agmelcom ‘Sadgure Shri Bhausahed Maharaj (3843 - 1914)‘TABLE OF CONTENTS Preface 1 1 Siaanarameatwar Manors Beth ‘and Childhood. Devotional Uneage! Birth of Chia Chango sre non 1 education... o a2 BE ntry 9 Famy Responsibity ‘and Spirituality, 1“ Marge eetng withthe Sadgurd nn nsnsnsn Uneage of the Gurus (asters). an The Necessity f 2 SedguRl senso Sadana (Spitual Dspine) 23 IV _ deal Aspirant “ 26 Pigemage tothe Gurus Place» nsec 28 Sdguru Seve (Servtude) og V__Siddha (Accomplished) State occur sen 35 SSadgUrU'S Final Deparurevwnen an 38 Enveme Austenty as VI Gurupadavar - Teaching a6 a Guru nA Beginning of His Spits! Works ocann4@ Hemvabatt A Lady Co-Diseples.snnnnnan46 Spreading of Knowle. 48 irrval im Mumbo. a VIE Back to the Birth Place. nent St A Lesson to Hs Brother cnn snnnann 83 Punisment tthe Tiel se Blessings of Gozdess of Food (annopurta) 56 Miracaloos Touching ofthe Holy Fe 58 Divine Servants sy itt Guru's Work in Mumbat.... 59 Religious Tour a GueusTown (inchaghn 6k TK Back in Mumba. nnnnn 65 ‘Soden bay, °xu aw xvr Paramartha Marg Prodeep. ‘The Style of Shri Maharafs Lecures Spiritual Instructions ... ‘Shri Maharaj’ Distine! Way of Teaching Explanation of Panchikaren (The five Elements Coming tagether in one place) . Various Pilgrimages Dwar, agen i Tnchagit ‘Matheran (A hil sation in Maharashtra). Pathe. Inchagiv- Sholapur Journey to Nasik. Journey to Kashmir. {At the Pinnacle of Spreading Spirituality. Vairagya Bodh ~ instructions on Dispassion A Letter writen by Shri Mahara asses 420 Shr Maharaj Weighed in Siver aaa Shr Kedsldaheshwar Swami mecting «neon 123 Instructions ov rans (Beyond Kowiedge ‘and Ignorance) 128 Boon Comes to Fusion. ular Instructions of Shi Sadgura = {A lecture on Vairagye (Dispassion) .. Final tiness oe arrival in Mura. Final Ex (Leaving Fs Body) ‘Samadhi Established... [Brief Life Story of Sadguru Shr Rant Mahara wo 158 ‘birth and chidhood nt) In the Company of His Sadgury svn 155 Sadguru’s Nirvana. Cass ‘Shr Maharajs Worldly Lif’ 160 [Absolute Devotion to His Sedaurs 161 ‘Wearing the Mantle of A Sadguru (The Guru who teaches and takas one tothe Absolute Truth). 163 Maha Semadt sennstnnnnnne AB Siddharsmesnnar Mahara] Ks St Sadoure S 11 Sh! Sedpora Rape Mara) R30 PREFACE (By Param Pujya Sadguru Shri Renje Menera)) Param _Pujya Sadgure Shri Samarth Sadguru ‘Sddharameshwar Maharaj: His character with auspicious ‘remembrances to write about I, for some reason has come ‘upon me. In the year 1924, at the age of twelve, I got Initiated and Graced by Him It could be called the "Golden Day’ Whenever He used to visit ambay [used tobe Graced With His Holy Company without fail. Therefore there are 2 few remembrances of His Holy Company. To gather courage to write about Hs Holy Life means, in Tukaram Maharafs (@ great saint In Maharashtra) words, “Putting @ very ig ‘morsel of food In a chila's mouth. What greatness can 8 fallen one havel Footwear Is always better at te feet (It ‘an'tbe put on the head." In realty a lt of ny co-dsciples were highly educated, carried great authority, and also ware. in constant contact with Shri Mahara 1F this Holy Life would have been written by them, It would have come out beautiful and cassy. But Whatever Was. Shri Sadguru Siddharameshwar Maharaj Wish He Only Knew! ‘The malin outlines of the Holy Life of Shei Mabaray fre winen He was in Bornbay. I could not get much of Shri Maharays Holy Company while He wasin Sholapur, Bagewadi, and Inchagir, Therefore it cannot be described fully Shr Semarth Siddharemeshwar Maharaj was 2 Full and Complete Saint, who had gone Beyond Knowledge (Viana), ‘Therefore to write about His actions, dally Ining, and Hic teachings, is a realy dificult task. Shi Ramdas Swami has ‘sald, “Where words cannot describe. That which thoughts ‘cannot think about. That Final Realy. One can recognise by ‘discrimination (Vive). ‘Shri Maharaj’ cally Hiving was so way beyond loglc that without having an extremely subte intellect it could not be lunderstoae, But stil with His Grece whatever my mind could ‘rasp, an attempts made to write there. After the Nirvana ff Shei Samarth Sadguru Siddharameshwar Maharaj, in . by1936, no one thought of writing H's Holy Life. 1 would have occured to anybody, a lot of His disciples could have. given a lot of Input. Its @ kine of misfortune it acn’t occur tous ais. 1h 1925-26 Shri Maharaj published © small booklet ented “Golden Day’ In Marath! and in English. tn that book He gave a Divine Call to the whole word, “T will show you the Lord. The real goal of all human beings is God Realisation, which is the Real Wealth (Paramartha or Spirtueity), Therefore {Am Present here to show the Lord to everyone. Stunoever wishes can come to Me and receive God Realisation and Biss Divine. The meaning of Biss Divine is getting rid of extreme eadness and despair, and having al happiness, which Is the true end real wealth” Shri Mahara used to say with frm conviction “itis ok that after endless births one wil get real spntualty. In this human bit, Ifa ‘man is fortunate and comes in contact with a Sadgurs who Knows (i Self Realise), then at that moment of contact, ‘one can achieve God Realisation.” Like Tukaram Mahara) Says, "In this very Body. With these very eyes. Il achleve Freedom Absolute" ‘shri Maharaj realised the truth of this statement for Himself and made it freely avalabe to all those who were in bondage. Therefore in 1925 in order that it would be freely available to the world at large, He welcomed everyone, ‘and sent copies to all In this country 9s well as in foreign In the beginning, Shri Maharaj had a lot of Gularat disciples and therefore He used to give lectures in Gujarat. ‘ter 1926, Marathi speaking dlscples started Increasing. Hence He started giving lectures in Marathl. Also when He was in Sholapur He used to give lectures in Marathl. When He was in Inchagir| or Bagewadl He used give lectures in Kannadi(languageofthestateof Karnataka). Hehadabsolute ‘control overall the three languages. Whatever language He spoke in, He would explain It in extremely simple terms 50 that everyone would easly understand. To begin with, real spirituality Is very dificult, hence by using big bombastic words one makes more difcult end tough to understand, This isnot right, that was Hs frm view pelt. da tote of et trou so Wile giving lectures He would give simple examples from everyday ving. 10 this way He would take the clscipls step by stap so that they never found any difficulty to understane. Just for exampe, "Mine means what you Speak {iaice your mind = Uhoughts). When the speaking, that is, mind i stopped, e becomes no mind. Therefore, no ‘mind * mind no longer exists” In the same way, He used to take words from everyday living. For example, “Ladle (a Pal) that by wich one repeatedly serves, that I Pal. “Therefore In spintua! fe, as wel as worldly Ife, when every ‘word (atleast Inaian language) is taken and broken, only then can ane understand its meaning completely. Sa says SSamartn Swami Ramdas in His scripture Dasbodh, “Words are valueless. The meaning behind the word is deep (real essence)” ‘She! Mahara} taught Jnane (knowledge) as the fst step, Aor that He taught dspastion (Vairagya). Then He taught how to go beyond knowledge (Viena), and in the end Utimate Devotion (Para Bhakt). Only then did He finish His Dive Life here. The scripture! base which He took to ‘exp this knowledge was: 4. Dasbedh, which is the official scripture of this lineage 2. Yoga Vasistna (@ aliague between Lard Rama and ‘Sage Vasisthe) 3. Eknathi Bhagwat (a dlalogue between Lord Krishna {and His cnif elscple Ucdhay, and other tavies) 4. Sacochar by Shri Adi Shankaracharya (2 dialogue. between Shankaracharya and His aisiple Devdatta) “The holy book asbodh belonged tothe spiritual ineage ‘of Shit Manara's Sacgura Sti Bhausaheb Mahara}, and so ‘Shr Maharaj had given ‘maximum lectures on ths scripture, ‘Shn Samarsh Swars Ramcas, in His strpture Dasbodh, nas ‘written chiefly on the necessity of going beyond knowledge {Viinana). All thi knowledge should be made very simple and easily accessible to all His disciples, was the One Tnermost Wish of Shri Maharaj. With His unique style of prioce sasiving lectures, He would make sure thatthe disciples also Dracticed what He preached, "nave given you knowledge, and now on the top of that temple of knowledge Rave aiso put the goden pitcher (kalaen) of going beyone knowledge. That's now My work of teaching you als complete. Til nw Ihave never expected for desired anything from you all. But now I only ask from you this much thet pleese do regularly and without fll the ‘Fawr Bhajans which belong to the lineage of My Almighty ‘Shri Bheusahed Wehara. THIS 1S MY ONLY COMMAND! (Our co-disciple Shri Narmateshankar Moreshwer Dave ha taken ination frora Shr Maharaj at avery young age. Ne vas absolely dispassionate ae fer as worcly Ie was ‘oncemed. Therefore every year for thementh of Shrawan he Used to go to Inchaci for the Saptah, ven after the Saptah was over, he used to tay on for a month ortwo there. Ae that time there was 2 lady disciple of Shri Bhausaneo Mahara) whose name wes Smt. Rukmabal, who was taking care of the worship, Prasad etc. at the (Inchagi) monastery. She lused to take Shr Sidcharameshwar Mahara} as her Guru, though He was her co-disaple. Whenever She Maharaj was in nchogin, she used to take cre of Him. While in inchaai, Shr Narmadashankar Dave would ask Smt. Rukmabsi about ‘Shr Maharafs childhood, spirtual evar, way of ving, et He then had everything writen down. In 1953-58 Shri Narmadashankar Dave had come to Bombay to meet me and he casualy said that no ene has weiten anything on the Holy Ute of our Shri Mahara}. IF we Could take up this project what would happen? Wy don't we write. Then he said that he had @ lot of Information written Gown on Shei Maher, and therefore we felt vary happy and decided to take up this project. This is how Shr ‘Waharay’s Hol Life started in written form. As decided, every ‘Sunday we met eed started writing on His Hely Life. In is Uncertaking one of my respectad co-disciples Shri Kanal Nagindas Shah (Kant! Maharaj), who was inited i 1927, ‘also come. So Kantlal Maharaj, Moreshwar Dave, and Shri Jalshankar (Maharaj) Shukla came regulriy. Because of thelr co-operation we could write a lt. ba seater mets In 1961-62 we could write on Shri Mahara's fe only til the year 1924-35. For some reason this project stopped. [After that for § t0 9 years no work was dane. In 1971-72 fur respected co-disciple Shri Knanderao Atmaram Sabnis (Bhainatn Mahara) hed requested us that the original ‘manuscript of Shel Maharaj’s Holy Life which was writen in Gujarati stiould be translate In Marathi. This transation Would be done by our covdsciple Shri Marutireo Shivram Kembi's (Nsargadetta Maharajs) euthorttative student ‘Shri Shnkant Gogte. He hed written own a lot of Shr Nisargadatta MaharaY’s lectures as well as on HS dally life, Therefore the manuscript should be given to him for Marathi translation. We fet thot It was alight to give i to him, Right away Shei Shrkant Gogte happily received the offer. He started wing bist suddenly his health worsened ‘and therefore It stooped. After along time, In 1987, which happened tobe the 100th birth anniversary of Sha Samant Sidgharemeshwar Manaraj, which was also the Sist veer ater His Nirvana (leaving His body), the Holy Time of releasing the fist edtion of this book came. That was also ‘Shri Naharai's Grace ‘As mentioned earl, Shri Shrkant Gogte properly ‘complies end) numbered, with proper Index and proper hemes forall he events, the orginal wetting In Gujarati of the Holy Life of Shit Maharaj, with really apt translation. In spte of having problems of il health end facing @ lat ‘of obstacles he completes this translation with a lot of ‘eagerness and happy attitude. For this we are extremely Incebted to Shri Shvkent Gogie. We wore not acquainted with Shit Shrikact Gogte. But Shri Nisargadatta Maharass lsciple Shri Omprakesh Mudaye himself went to Malvan, Mnapsa (Goa), and Pune, ané arranged a meeting between Us and Shri Shrkant Gegte. With a lot of eagerness and as It his ite depended on this project, Shei Gogte aid a great service to his Guru Shri Nisargadatia Mahara, and also his Guru's Guru Shri Siedharamesnwar Mahera, with fath and ‘owe. That makes him highly worthy of great praise and thanks. ence saWhile doing this project, Shri Omprakash Mudaye travelled to Malvan and Mhapsa (Goa), and wherever Shri Shrikant Gogte happared to be. He did ths an his own ‘expense and without expecting any return, Al that he has one should bea lesson for everybody. The Holy Life of Sri Manaraj between 1934to 1936stilhad to be written. Inorder ‘finish the Holy Life of Shr Sideharameshwar Mahara, with ‘great enthusiasm and happiness Shei Omprakash Mudaye was after me, and would write whatever I told him. He had ‘great eagerness rom the bottom of his heart inorder tain sh {he Hoyy Life of Shr Sidcharameshwar Mahara}, Because of this T would ice to thanlc hi milions and milions of tes, ‘The Absolute Blessings of Shri Samarth Sidaharemeshwrar ‘Maharaj are upon him because of thls undertsking. With the same eagerness he should travel higher in spiritual Iie. These are my good wishes as well as blessings. The eagerness which he showed and the running eraund which he Gi isnot possible for me at tis age. (ur co-lsciple Shri Xhanderao Sabnis was inte by Shri Sldcharameshwar Maharaj n 1927 and because of him thls projet has deen done. ut atthe time oF the fist alition ‘ofthis book he Is not prasent. (He has passed avy.) The happiness he would have fet i he would have been ere, whatever Is writen about wil fll short. With Sadguru's Grace he hed it Vanslated In Marathi ang therefore the pubilshing ofthis book became possible. ll tis credit oes tabi, Inthe same way my elder co-discple Sri Kantial Shah, ‘Shr Jeishankar Shukea, and Shei Woreshwar Dave, were Present atthe beginning ofthis project, Every Sunday they tse to visit me and forfour to five hours continuously we ‘would write on the Hely Life of She! Mahara. They showed 2 lot of co-operation with great enthusiasm and happiness In regularly writing this book without getting tired. T am ‘thankéul to them from the bottom of my heart for whatever ‘effort and co-operation they have given. ‘Also if our co-aisciple San Narmadashankar Moreshwar ‘ave with Sadguru’s Grace had not inspired us to write on His Holy Life and publish it, then we would not have got das hoster of Serbo soe this Golden Opportunity. For that we are not able to thank him enough. Shri Narmadashankar Dave's inspiration is £0 Jmportant that the works would be literally in darkness in ‘ogard to this extraordinary ‘One Without @ Second! Saint's Holy Life, am thankful from the bottom of my heart to Shri Nisargadatta Maharaj, Nisargadetta Achyatma Kendra, land Rs trustees for thelr co-operation in order to publlsh this book, aes tlt [of Param Pujya Sadguru She Rani Mahara}Be Master of Saf without seit "St Swaguru Rat Maar) KI siddharameshwar Maharaj’s Birth and Childhood Great, Noble, Sadgurus lke Siacharameshwar Mahara, wrenever they are bor, there always happens to be a divine background behind all the events. Saints endowed with divine attributes generally are born in a pious, pure, ‘and devotional househole. Many a time Its also found that ‘here I a divine grace in the sir ofa Saint. The HERO of this biography is SHRI SIDDHARAMESHWAR MAHARAL, and fone can find many such divine reascns for His being born, Stet Segre > , Devotional Lineage To the West of Sholapuy, at @ distance of about 12 rales, is a small village called Path. In that vilage, there lived ‘an honoureble householder whase name Was Shri Gangeramatioanna (slso referred to os Gangacharpant) Kohle. His ancestral occupation was farming. He was honoured as the head of the vllage. By nature he was calm, rte, and religious. Very often people used to come to him for aosce on practical as wel ag spirtual matters. He always used to give corect and sensible advice. Hs wife's fame was Sau. Parvatibal. She was plous, thoughtful, and of a very noble character Far many years she had prayed anc asked for dlvine grace so that she caulé conceive 8 baby boy. Sut whatever reigious observances she practiced, she ‘ould not have a baby boy At the end she surrendered to Shri Sidcheshwar (Lora Shiva), Birth of @ child Seeing Sau. Parvatibals intense devotion, Shri Siednestwar Blessed her. Since the time she was pregnant Gengadharpant’s wealth increased considerably. He bought lots of naw land. Sou, Parvatiba’ started expenencing éivine ligt and feeling dssful. On the auspicious es, on te 90s ‘day of the ‘wanth of Shrawan in Shake 180" (1888 AD) they were blessed with a baby boy. ee eer Stupmesner Maho rant Cet 2%On the Ath day after the birth of the child, His grandmother saw an auspicious cream. Stvi Siddheshwar appeared and said, "The boy who Is born is My incarnation. He willbe a Great Man, You should name Hi Sledheshwa:” ‘According to God's order, on the tweifth day the boy was named SIDDHARA‘APPA, Cchilshood ‘Since childhood Sidaharamappa was very mischievous, but He had a very sharp intellect, Therefore He was a'S0 very inquisitive. He uses ta pay chariots and horses games. In His play there used to be distinctness. ware Feat vwarft which means that the auspiciows signs of future Greatness were seen In His enidood, When children of His ‘age used 1 play, He Used to make other chien act as horses ana He used to ide on them, Chien then used to ‘tell Him that now it was His tum to be a horse. Gut He wouls never agree. To this He would say, "Does God ever become 2a horse? God always rdes the horse. I am God. Bow down to Me and touch My feet" He would make otter ehiéren ‘bow down and touch His feet. In this episode even though it seems He was strong headed, He was also kind hearted, If He would See a cnld crying He would feet very bad. He would then in every way ty t0 mae te child quiet again. ‘One day 2 mons eame te Is House in order to rece ve ‘alms, The monk sav Sidaherameppa and asked Him for bread, Siidharamappa asked him, “Wil | become a Great Sant?" The monk resies,"IF1 Say no then you will not give ime food?" “That is not the point. T have come in to this ‘world for being a Great Saint” Siddharamappa said with Certainty and great determination. The monk replied, “Tren wy are you forcing me to say i? It you are certain and etemined, you wil In realty become @ Great Saint. Now fve me bread” Slddharamappa gave him two loaves of bread. The monk accepted the food and went on his way. ‘Winen Siddharamappa was ten years ald, She Revansiddheshwer Maharaj appeared in Mis dreem ana gave in Hls hand a Prasad (food offered to the Lord) of jaggery ‘and grams, In the morning, when Sir Sidcheramsppa woke. Up, the Prasad was in His hands. dw stro So wth se (Once Shri Siddheshwer Mahsdev came in the dream (of Siddharamappa and told Him, "You are my incarnation.” ‘Then he gave Him Prasad and lsappeared. tn the Me sketch of many saints, such examples of divine dreams and being born with dine powers are found. There is no doubt about. “Sitthraresinorrabaras Bh and cnttnood ===32> Ir Education According to the prevalling custom at that time, Siddraramappa's education started quite late. He was leven years old at that time, After returning from school, Siddharemagpe’s father used to ask Him, "What aig You learn today?” Sidcharamappa would reply, "! have already finished schoo before. By sencing me to Senoo| what are You ‘pong to teach me?” He was educated in this way, In Marathi, fil the third standard. His natural aptitude and interest was ‘more towerds spirtualty and not mere book knowledge. Wie can see such similar inthe lives of Saints lke Shri Ramakelhna Paramhamsa etc. During breaks fram school He used to go to the temple of Shri Sicdhestwar and sit there. He would tll is companions, “I am God!” Being surprised they woutd sk, “Are you the Real God?” To this Siddhsramappe Would say with frm determination, "Yes, am the Real Goal!” Siddharamappa was a very oad swimmer. Many atime He would go with His fends to swim in the lake. While ‘swimming He would deliberately take a child in deep water {and leave him there, Then He would go this parents and tell ‘them, "Yourson has been drowned in the water*"The parents ‘would come sobbing to the take. Then Siddharamappa would console them, "Don’t cry. Iam your son!" The parents wou! Keep quiet because they would nat be in @ postion to say ‘anything. Then Sideharamappa would say, "Don’t ay. 1 arn ‘Goat The parents would reply “It you are God then get cour child out of te water.” He would then safely being the “drownee” child to his parents, and then sivly laughing would run away from them. Though these pranks of His looked strange, one really marvels at all thase enisades, Sldaaremappa's wealthy uncle cit not have a chil, He therefore wanted to adopt one, ‘and storted coaxing Sidcheremeppa’s father so that he could adopt Siddnaramappa. Gangarampant fatly refused the adoption. He had four other sone. Siddharamappa overheard dn ster of Set hou wit this adoption episode. He asked His father about it. ‘Gangarempant told Hm, "Your uncle fs extremely ich. itis his wish to adopt you.” Sidharamansa said, "Afterall what | adoption? I have to stay at mance’ pace, isn't? 1am God, What will he gain by advoting me? What have I got ta 40 wth welts and ches? Do you want the weath othe HHeering these questions, Gengarampant lovingly ‘embraced Him and kissed Him on the chk, "D0 you want ‘my Wsses or wealth?” Siddharamappa asked n'a funny but subtie way. "I don't want your wealth T want your Kisses only,” smilingly Gengarempant answered, Hearing this, everyone who was present started laughing heartily. Slddaremappa blushed and ran outside the nouse. Heering Sidcharamappa's sweet yat subtle words, and ‘also seeing His divine play, Hi mother woulc tell Him with deep love, *Sidcheramappa, I think by mistake You have been bern from my womb.” ceucston 3 >3 BE Entry to Family Responsibility and Spirituality {As time went by Siddharameppa became 18 years old Fis primary and business education had been complete As per common practice He felt He should co some sort of business. One cay He told His father, "T wil now start foing business and earn some money.” "Why should you do business? We have abuncant wealth already. You just enjoy the wealth withaut doing anything” the father replied ‘But Sidcharemappa didnot ke te idea of just sitting at home and doing nothing. Maybe His future great work was cealing Him. Maybe because ofthat He answered, “Actually pecking, Lem going out of the house to Become Greatly Renowned.” Sesing His great determination His father cid not oppose Him. in. Sholapur, Sidcharamapoa started working at ‘2 merchant's shop. By ane by, due to His honesty He Feached the post of an accountant. He won the trust ofthe merchant. Marriage ‘Around thattime Skddharamagpa got arvied. His wife's ‘name was Sunderabal. Her fathers name was. Bhimraa Wadekar and mother's name was Tipannabal. At the time fof the wedding Sunderaba's age was only eleven yeas. In her chidhood whenever any hhave His Darshan (pay His respects). On seeing Him ester, Shri Bhausahes Maharaj exclaimed, “Greatly biesse Is this rant" It was Saturday. Shel Bhausaheo Mahara} used to give ‘Waam Mantra (intlationanly on Monday and on Thursday. Seeing Sldcharemappa truly worthy and of a great calibre, ‘Shri Bhauseheb Maharal gave Him ‘Naam Mantra’ on that very Saturday. Then with Tota! Grace Ne said, “Through You the whole word wil get salvation,” thus giving Him this ‘auspicious bessing. ‘That auspicious day was the 8th day of the month of Felgun (1806 AD). Shri Bhausaheb Maharaj also saic, cnt to Fay Respansbny and Spimuaty —=«i“‘«SBecause of This Great One wha has come, Renceforware Til gve Guru Mantra en Saturéay alsa” Blessed is that “True Disiplel Henceforward it wil be approoriate to address Siddhararappa as Shri Sidcharamestwar Mabaraj of in shart Shet Mahara, Lineage of the Gurus (Masters) ‘Shri Sadgury Guruingajangam Mahara) (Shel Bhausaheb Maharajs Guru) was inietee by Sho Kadsledheshwar Mahara). He was born in the Ungayat lineage. There Is 2 Ssub-caste in Lingayat called Nika. He was born in this ‘sub-easte [nthe mide of 1785. His orginal fullname was Narayanrao Misalkar He was also celled Nageppa Mselkar, In His youth some problem happened at home and so cut of rage He le the Nouse ane went to Pandharpur. He ested there and was totaly without food for three cays. After these three days He gata vision in His dream which sale, "You co te Siachagir. at Siednagin Your wish wil be fuhlea” ‘When He went there, She Kadsiddheshwar appeared in 2 colossal, divine, moveable form and initiated Him, When We came back to His home town Nimbargi for the next 5 ‘years He could not do much Sadhana (spiritual dscptine), [Again Shit Kedsidchesnwer came in the dream of Shi CGurulingajangem Manarajin a huge, moveable (=), divine form. He gave She Guruligatangam Maharas a specol hint and Ferinded Him oF the valve of spiritual. At that time ‘Shri Gurulingajangam Mahara’ age was around thirty one Years. From then an for the nest thirty six years He dia limitless and tireless Sachana and accomplished both wordy and spiritual Ife successfully. Having reached the 'sareshta Pada’ (Epitome of Spintuallty, Fully Enlightened), again for ‘the next twenty eight years He spread the knowledge He hha acqulred. He taught i to everyone. In Niner on he 13th day ofthe month of Chaitra lathe year 1885 AD He left His body. In His memory thre Isa Samadhi Mande (shrine) constructed in Nimbarg. ‘Shri Gurulingajangam Maharaj, also called ShriNimbargl Mahara), had many disciples. Among His chief disciples there were Shei Raghunathoriya also Known as Sadhubuva, ‘Shri Bhausaheb Maharaj of Umedl, and Shri Rembhau dt soto of See wtnoue soe Yergettkar. Shri Bhausahed Maharaj founded the Tachagir lineage and Shri Yergatikar established the Chimmad Meth (monestary) ‘Shri Raghunathoriya orginally was from the Punjab province. In childhood he le his house and became a mencicant (Bf), wile on pilgrimage he had a habit of debating with anybody on spiritual matters. He used to thallenge the gr2at thinkers, philosophers, monks, and ascetics of the day In to a debate. When they lost, they Were supposed to write an Aliya Patra (a letter stating that Shri Raghunathoriya Is Invincible), Moving around ai the holy places in India he had won cebates against many greats, Belng perfected and extremely powerful, ne wos very Famous all around While moving In this way he came to Viepur district: Tn this cstrit, there isa place called Sonal which is quite close to Nimbargi. People in Sonag| tola Shr Raghunathariya, “Very cose to this pace iste vilage Nimbargi, There ves avery saintiy man with whom you should go and debate.” In this way Shri Reghunatypnya eame to Nimbarol and asked the people there, “If there is 2 sainaly man inthe vilaga, | ‘want to debste with him.” In the village there were mischievous peopie with total vil intent. Seeing this golden opportunity they told him, “in our vilage there Is @ saintly man named Narayanreo. ‘You sould go and debate with him.” The smart vilagers went to Narayanrao, also known as Shri Guruingajangam Maharaj, and fod Him, "In our vilage a great Yogi has come and he wants to debate with you." Shr Gurulingajengam Maharaj atly refused and said, "I am net interested in al these nonsense complications!” The villagers replies, “It you don't debate with the Sadhu (ascetic), then iti the ‘question of our vilage's pride. Therefore you must have = debate with him." Though being absolutely not Interested in 2 debate, but saeing no way oUt, He accopted the ples oF the vilagers. Tn this way both of them met. Shri Raghunathorva, setting is own rules forthe debate, sa, “Tn this debate If youllose then vou wil have to glve me in writing that T have nny to Fanty Resgonsoaty ond sereeny oa?lost and you are invinlble: And if T Jose then T am ready Fight away to be your disciple.” Accorfing to these rules they started éebaring, Both of them debated on various ‘questions for 24 hours continuously and in the end Shr Reshunoinprya accepted defeat and totally surrendered. He then aid, "By Your Grace I have uncerstood the knowledge totaly. This s my prayer to You that please give me 2 Command to end my Ife. I want to leave this body. After having the uncerstanding, now what Is the use of this bagy?” To this prayer, She! Gurulingajangam Mahara) ‘answered, *Now there is no hurry for leaving the body. ‘Ths is My Command that you stay for some more time and ‘spread spirtual devotion.” Fora few days Shri Raghunathpriya stayed in Nimbargi “then accoraing 2 his Guru's command he went tothe vilage mad. Tere didintense Sadhana (spintual discipline) and Finally accomplished the goal of sprtuality (enlightenment) “Then according to his Guru's order he spread the knowledge heed acquired, tratis, started teaching. Atthe age of SD in 11879 his Master Shri Gurulingajengam Manara} tt camphor land Shri Raghunathpriya left nis body on & previously ‘decided spot at Chima "in Umad, the Deshpande family was greaty honoures, ‘Two elder brothers ofthe femily had been initiated by their Gurus. The third brothers name was Venkatesh. He had ‘a very far complexion with a vast forehead. He also had Turminous eyes, which shaved His experienew all around, an ‘a penetrating intellect. Unfailigly in the morning, He usee tavgo to the Maruti (Hanuman - Monkey God - Devotee of Lord Rama) temple to do His dally worship. already present In the Maruti temple, always was She! Raghunathpriy. ‘When he used to sae Shri Vyenkatesh he would bow and do ‘salutations to Him. On seeing ths Shri Venkatesh would bs lutterly surprised and think that why does ths trly holy man bow and co selutations ta me. One day He asked His elder brother She Nanasanen, "Way does the holy man in the temple alvaye uow and do saltations to me?” Nanasahen ewerad, "You go ari ask him that.” ‘50 the next day, He went to the temple, did the whole worship of Marut, and after finishing it asked di nose oS thou eat ‘Shri Raghunathpriya (Sedhubuva a5 he was also called), Scan Trask you one question?” Shei Raghunathoriya sad, ‘Yes my chil, absolutely, go abeed and ask." So he asked, “You are @ truly haly man. Ip age also you are very elder to me. Every day, when I come to pray and worship in the temple, at that time why do you bow and éo salutations to re?" Shri Raghunathprva told him, "lam nat bowing and paying my respects to you. I bow and pay my respects to the Atma (Seif) n you.” [At that time Stil Vyenkatesh di not understand a word ‘fit. He had live discussion with Shri Raghunathpriya ane ‘2d, "T would lke to know your way’ of understanding. So please guide me and intiate me. Ie ie my wish that I should {get complete understanding of "The True Way’” Then Shei Raghunathpriya sei, "Tomorrow you come here early in the ‘morning. We will go to Nimbarol and meet my Sadguru Shri CGurulingajangam Mahara there. He wil initiate you.” ‘On the next day Shri Vyencatesh got up at dawn and after finishing His moming routine He told His mother, “T wll come home late today.” Unlike everyday when He was wearing sik Gothes, He wore simple clothes and went to the Marut temple punctually. Shri Raghunatnpriya took Hime ‘to Nimbarg. Shri Raghunathpriya bowed dow respectfully ‘and did salutations fo his Sadguru Shr Gurlingajangam ‘Maharaj, Seeing ths Shei Wenkatesh also bowed down and dla salutations. Then Shri Gurulingajangam Mahara} asked Shri Raghunathoriy, “Wino Is this one?” Shri Raghunathpriya tnsinered, “This Is Vyenkatesh Deshpande from Umad He hs come hereto bacome a disciple of Yours and be initiated by You” Shri Gurulingajangam Mahara) said, "You yourself are a Brahmin (high caste). Therefere'its My Command that you give him initiation” Shri Raghunathoriya accepted the Sadguru’s command respectuly with a bowed head. Then ‘walle intiating Shri Vyenkatesh he told Him, “Though {have Intlated you, you must understand and accept this totally, that Shri Gurulingajangam Maharaj Is your Secguru.* This, seme Shei Wenkatesh Deshpande later on became famous {2s Sadguru Shri Bhausaheb Mahara, cnoytoFomtyRespoabity oa Spruaty =aNever caring for what people would say, for many years He did intanse Sadhane (spiritual penance). Shri Bhausaheb Maharaj than reached the Highest Place (Flly Enlightened) in Sprtuaty. He was boundless and unfnching as far as devotion to His Saéguru was concerned. According to His, ‘Sadguru's Command, He spread the spintual knowledge far and wide, His conduct was extremely pure, He would strictly aveid even the touch of ethers’ women and others! ‘wealth, In Dasbodh (sacred text ofthis ineage) if one reads the chapter on Sidaha Saguru Lakshan (Definitions of an Accomplished Master), one would find that Shvi Bheusaheb Maharaj’s conduct was word to word just ike that. He would Iniae aspirants who hac pure conduct anal who had faith In spintuaty ‘AS a means of caution He would ask His elsciples to take an oath not to toueh others’ women ang others’ wealth Although Shri Shausahed Mahara} was impartal, indifferent, ‘and a strict dseplinaron, by nature He was extremely loving ‘and kind hearted. Around 1800 while He was in Nimbaral party due to some hindrance and more according t0 3 vision He got of His Guru, He laid the foundation of His, Guru's Samadhi (shrine, toma) in Tachagis. From then on the Inchagiri Lineage started, ‘The Necessity of a Sadguru Before entering into the descristion we shoult frst know who do we call @ Sadguru (Master), how does He live, and what is Hie definition? 1h various types of knowledge or sciences there are verious types of teachers. We are concerned with the Guru wino gives us the knowledge ofthe Self (Atma). The aim is to find out the Sadguru who gives us True Knowiedge ofthe science ofthe Self. Only He can be called a Real Sacgur ‘The word Guru comprises of two sylabes, "Gu" and °RU", and that itself aves us the clear meaning, Mantra: “"Gukarastvam AndhkaraschaRuksras Teja Uchayate. Ajnana Graskam Brahman Gurureva. Na ‘Samshaya" which means "Gu is darkness and RU’ ts ight. ‘The ane who swallows or envelopes darkness oF ilusion, is the Guru, there Is no doubt about it. 2 2 este of Ser touts ‘This explanetion of the word Guru Is found in the ‘book ‘Guru Gia’. Ths isthe pracf of 2 True Saint. Guru is wholly Parabrahman says Shri Jnanadev (9 great saint in Maharashtra) with certainty. Next Exneth anethergreat sant in Maharashtra) soys, “Guru is Pararmatma Parestu (Geyond the Lord)” Says Swami Ramdas in Dasbidh Crapter 5, Sub Chapter 2, Wha gives the knowledge ofthe Final Realty, He breaks the darkness, tht is, lusion, ard who makes total ‘Oneness between Jivatma (Individual soul) and Parematma (Fina Realty), Broken 's tre Oneness between the Lord and the devotee, and beceuse of tre soul being individual, tere has come duality, Tae One who brings about this Oneness between the Lord and His devotee is 2 Sadguru.” Inthe same Chapter (Chagter 5, Sub Chapter2, Stanzas 45 t.49) Shei Ramdas gives the definitions ofthe Inner an Outer Guru. ' Sadguru's main definition, First and foremost He should have pure and clearcut knowledge. He should be established inthe Self and have frm satisfaction Inthe Selfandacthing ese (matters). (45) With that He should have mighty spassion, and be ‘tally iniferent. His conduct should be absolutely clear, as far as His own duty towards the Really Is concered, (4s) ‘Adéee to this where there is listening towards spirtuality, where there is religious IV Ideal Aspirant Shri Mahara} became 2 Sadhak (aspirant) after benefiting from the Groce and Blessing of His Sadguru. He hac been intiated ang given the Guru Mantra (Divine Name). His spintuel life hed started, ané it wert on, hand In hang, withthe worldly lf. He was absolutely regular in Following the cage set in His Wester’ Ineace. He was also Tigorously exact in following the code. In spintualty, just by going to a Sadguru and getting Initiated by Him doesrt make @ aisaple. One has to be 2 True aleciple, In every way one should be an aspirant. ‘Therefore in the Book Dasbodh, Shri Ramdas has given us lear guidance as tothe deflation of a discinfe (Chapter 5, ‘Sub Chapter 3}, and the definition of an aspirant (Chapter 5, Sub Chapter 9). When every discpie or aspirant reads it, re wil fee! the value and importance of what Is salé. Here We will Se the definition of@ True disciple (Chapter 5, Sub (Chapter 3 of Dasboan) Main features ofa true csciple are: He has absolute {rust inte Sadguru's words, His form of surrender is Incomparableendabsouce,Heisatruediscipe, (29) A elsciple should be pure and holy. He should be With plous conduct. He should be indifferent and ‘uth repentance (3). (20) {A disciple should be totaly devoted. He should be totally clean and fly. He hould be resolute in every way. ey Adisciple sould be especialy inaystious end hard ‘working. He shouldbe alerand attentive, He should be focussed on the goalless. 22) [A dlaciple should nave absolute patience. He should be extromely liberal and generous, He should be ready and eager, any time ant every time towards the Ulimate Truth (23) db 2 postures without se Now we shall see the cefintion of an aspirant (Chapter 5, Sub Chapter 9 of DasDoah): He who loves to listen tothe lscourses on the Non- Dual (One or Resi). Who by reflection reaches the “Inner Meaning’. He's called an aspirant. © One who discriminates between the Real and ‘he unreal. Who listens with total alertness anc attentiveness. Who pierces his doubts and arsves at the real answer: He understands the Knawedge of te Sel, ic For caring his various coubts. He remains in the company of tre saints (Satsangat), and holds it to his hear. He brings about oneness inthe experience oF various religious ‘books, experience of the Sadgury, and his own experience of Realty. (7) With discrimination (Vivek) he roots out his bodily consciousness. And holds firm to Aime (elf) consciousness. Who goes on listening and reflecting endlessly. He is an aspirant. ® The one who totally ignores the visual world. And folds firmly to the knowledge of the Self. With thoughtfulness strikes the balance. He is an asprant oO) According to the definition given above, Shri Maharaj used to follow the Command of His Sadguru, exacty 2s He ‘was given, wore or word, He used to follow the code of the lineage adamantly with die hard determination, The code wae genaraly lke this 2) On waking up at dawn He woulé do mecttatlon with the Divine Name 2) After finishing Medtation He would Go Kaka Aart 5) After finishing his bath etc, He would worship the Guru. Then He would read Dasboah ané read Manache Shiok (verses on contol of the mind written by Swami Ramdas), He would then do the “Morning Bhajens! 4) afternoon Guru Bhajans ana meditation [ deo Aspirant 27 >After finishing morning worship He used ta go to work, In the afternoon when He used to come back He would do Bhajans and do mectation fer ane or two hours. At ght, His cordisciples and He would have a discussion on knowiedge (uncerstanding). After that, Night Bhajans. Finally, before (going te bed He would sit for mediation. Th order to do more intense meditation, Shri Maharaj used to go tothe highest place In Vifapur, which was called Upi Buru. There no one Wout eisturb Him. So He would get absolte solitude, The distinguishing Feature of this ploce wes that Shi Mahara's Param (Grand) Guru Shri ‘Nimbargi Mahara's(Gurulingajangam Maher}, Surv of Shri Bhausaheb Mahara) Holy Feet had walkee on tha place. Naturally, had become an suspicious pace, ‘The tory was like this. Once Shr Nimbargl Mahara} had Visited Vijapur In this worid one finds people everywhere wine want to tast a true saint. There wes e gentlortan ike ‘that who recited a verse from the Gite to Mahara) (Chanter 1, Shlok 22 of Bhagavad Gita). "Those peopie who worship ‘Me through meditation and thin of nothing ese, 1 ook after the accession and maintenance of such devoted persons.” He asked Meheraj, "What i Your experience regarding this verse." Shr Nimargi Mahara) gave a simple explanation ofthe verse and told hie! what God has sald in the shioka is ‘absolutely true, without any doubt. But the gentleman was ot to be easily stisted. After a few days he took Mahara} ‘out for a suoll. While walking they reached Upit Bury. It was moming time. The gentleman deliberately started a very lang discussion on the Ukimate Truth. I€ was not long Before it became afternoon, Then he recited the verse again and said, *Manara}, Its afternoon now. I am feeling very hungry. Can the Lord give me food here and now? If the ‘meaning ofthe verse fs thatthe Lord would relly give me food here end now then T would believe that experience Is we" Maharaj calmly told him, "Ifyou were hungry why didn’ you tell me betare han. Does the Lord ever have any shart Comings?" Meanwhile, a man came searching for Maharaj fon the Upl Guru}. In’ one hand he had food offerings for D2 ster of etwas (God and inthe other hand he had a jug of water. Mahara} told the man to give everything t2 the gentleman. Seeing se mach food in front of him, he felt ashamed. He asked for Maharejs pardon and prostated totaly fat onthe foo. ‘Shr Maheraj used to si¢for meditation inthis place which had already become auspicious by the touch of the Holy Feet of Shel nimbarg Maharaj. One evening He wos totaly absorbed in His mealtaton. A man saw Him there. Looking fat Him meditating the man got very scared because Shri Maharar's Docy was torly stil. the man thought that this ‘must be a ghost siting. Slowly he come near Sévi Mahara} land ried to start a conversation thinking that He wil alk, But Shri Maharaj was so deeply engrossed in Kis mesltation ‘that He did net ansmer. The man got utterly frightened, Now he was sure that Shei Maharaj was a ghost and so he applied Sindoor (vermin - Roly red powder applies In worship, a gaod omen} on Shel Mahara’ forehead. The ‘man also applied holy ashes on Sivi Maharaj face, and as thirking of calling other people. Suddenly Stri Mahara} came to norsal consciousness from His meditation. Shit Mahara} then stood up and prostrated to God with al the ight Ibs of His body on the floor (prostrated with the ‘whole body lying down on the floor). Seeing Him doing all this, the man lost all his fright. He thought to himself thet this’ must be an extraordinary ascetic dong meditation, He then asked for Shri Maharays forgiveness, ans bowed down to Him and went on his way. Pilgrimage to the Guru's Place Gorious Holy Inchagirl was the place where Shr Maara[s Guru lived, He used to go there regularly to Celebrate the lineage’s Wires “Saptans’ (A Saptan Is holy ‘days. Spent with the Gun for worshipping, meditation, bhajan, etc.) Inchagi is @ small rural village whichis at 2 distance of 30 miles from Viapur Its 13 riles away from Nimbal raibway station, Inchagi is the holy place where ‘Shri hausanea Maharaj ad established @ Samadhi of Shr [Nimbargi Maharaj ane duit @ monastery there. Trice a year such Saptans were celebrated. They were: 1) On the occasion of Datta Jayanti oo Aaron 2» >2) Shri'ahausaheb Maharaj’sbirthday and Shei Nimbarg! Hahara's Punyatithi (anniversary when He let His body) 3) Whole Shrawan month In all tiese Saptahs there used tobe a lot of devotees present. Shri Bhausaheb Mahara) was. strict about the ‘Saptahs and strongly insisted that all the disciples must be present. Those cisciples who were present Beneftted in ‘many ways. Since many of the devatees are together, the agree of devotion Is Increased tremendously, This gives an opportunity nat only to remain in constant touch with the Sacguru (Satsang) but also sives a chance to hear the Invaluable words of the Master ‘One becomes mare and mare egoless by doing Seva (holy work ~ cleaning the temple, serving food, cleaning Utensils, etc). By Being wit “elder cevatees" (wno are fon the path for many years) one can get 2 boost to train haréer. Shri Bhausaheb Mahara] used to explain, either in person or though letters, the Benefits of being present In ‘the celebrations. Importance in these Saptahs would be given to masitation, concentration, and bhajans (dally worship). In the month long Saptah of Shrawan one would get up at ‘dawn, then do Kaka Aer, Thereafter tl afersoon, for five hhours continuousty, disciples hed to st for mecitation, Even to this day this method Is being elloned in Inchagin. ony devotees would sit in mediation. During that time ‘one devotee would read the Dasboah aloud continuousty, Shri Shausaheb Mahara} would sit inthe adjacent room absorbed in Samadhi (deepest. meditation). During meditation, 2 devotee's natural tendency is to go In to ignorance (ts put It simpiy, the cavotee dozes off or sleeps). It was 2 Command of Shri Bhausahed Mahera} to the person who wos reading the Dasbodh thet whosoever Is seen sleeping, fall out his name loudly. Then ask him, "Matar, do Vithal Garjana (Roar Vithal Vithal as ead after Kakod Aart.” “That particular devotes who was sleeping had todo Vithal GGarjana. This was Sarl Bhausaheb Mahara’ subte trick to keep the devotees alert fom sleeping curing mectation Nt to sleep during meditation requres extreme alertness. » 20 ste ofS minut st ‘Shei Bhausaheb Mahara} would give His dlscourse in the aftemeon, To those devotees who had to do Vitel GGerjona In the morning, He would caution trem agains: their drowsiness during meditation. In following the spinal code the aspirant should be very strong headed, He used to insist strongly. He would make everybody follow the code with diehard determination, ‘Once Shei Bhausaheo Mahara} asked the reader of the Dasbedh to call out the names of those who always used to sit in the front, ané who mecttated absolutely without sleeping. Shri Mahara} would sit and meditate wih His covdsciples In the font ine. He used to sit end meditate absolutely unmoving and without steeping for to 6 hours ‘So one day the reader of the Dasbadh asked! Hs co- disciple Shr Girimallapaa to do Vitthal Garjara. He called ‘out two or three other names of aspirants who never slept ‘during meditation. Sesing this Shei Maharaj became extra alert. He thought to Himself, "Today the reader isnot alert. ‘These readers also sleep while doing medttation. It must be that the reader wants to cwate a misunderstanding ‘between the disciples ane Shy Guru. That sthe reason why he is asking them to co Uitthal Garjana.” So Shei Mahara} Internally stopped mestating and started keeping an account fof the lines the raader was reading, ‘Aer just a lite tme the reader asked Shri Maharaj to do Vth Garjane. Shri Maharaj answerec, “I don't slp. So why are you asking me to do Vtzhal Gorjena? You hove ‘read this paticular line and the next line you were going to read is this” Saying this He ald not do vitthal Garjana. ‘That cay curing the afternoon ciscourse, Shri Bhausaheb Maharaj asked, "Who refused to do Vithal Garjane today?” “The reader replied, "Siddharamappa refused.” Hearing that ‘Shri Bhaussheb Maharaj got very angry. He said, “The reader was folowing My Order. If you don't obey his order itis equal to breaching My Command. | myself hed told the. reader of Dasbodn to callout the names of those who do ret sieep, to do vithal Garjana, My alm was to destroy your Satvic (Subtle) ego, so you can reach Godhesd” al pane a >Sadgurs gets engry forthe upitment ofthe aspirants Sometimes He uses rough and bitter worés. Hearing these kinds of words the unripe aspiants retaliate and get angry. ‘But for atrus aspirant, bitter worés ofthe Sadgury ave also sweet, The true dsciple knows that behind all these bitter and rough words, the Sadguru’s compassionate heart only ‘speaks. The resuit for him Is that these wards become a blessing ‘Sadguru Seva (Servitude) Tn every Shrawan month for the first 8 to 10 days Shei Bhausaheb Mahara! Used to fast. Then He used to arin rile with rice forthe rest of the mont and do His penance. ‘Wie coming to the Sagtah, Shri Mahara) used to bring the topmost quality of rice. Eating this rice, Shri Bhausaheb Maharaj used to break His fast. She Maharaj was intensely devoted to Shri Shausaheb Mahara. His love was so great that whenever He saw anything that was best In quality He would get it and present (sm) It lovingly atthe Feet of His ‘Sadguru. He would not care if that thing was extremely rare or invaluable. He would get it even if meant that He Rad to work enclessiy. Regarding this there are various examples, Same ofthese are given Delow, ‘Once Shiri Maharaj had gone to Mysore for His (ofce) work, There He saw rare quality rice, whieh were dellious 1A that time such quality rice were used only by the royal family, Shi Mahara} resolved to take this rice for His Shri Guru. ARer tying very hard He eventually got hold of some Flee. Taking the rice Stal Mahara] startee His journey to His ‘Guru's place forthe Shrawen Saptah. Ater arriving at Nimbal rallway station and proceeding towares Incragin, tt saree ‘aining heavily. Because of that Shri Mahara} travelled on horseback. With the rains, in many pieces lightning had also truck. Therefore to react Inchagir, Shri Mahara) hae #0 go through endless trouble, and He reached the monastery very late Inthe night. TE was time for Shri Bhausaheb Mahara to break His fast. Shri Manaray’s co-dscpies were eagerly wating for Hi. Mey requested Shri Bnausahed Manara to break His fast, But He vould not agree. When Sari Maharaj reached d 2 aster of So wtnovt sr the monastery the priest told Shri Bhausaheb Maharaj, “Siddharsmappa nas brought the rice.” Shri Bhauseheb Maharaj wes very delighted and sai, "Make pucding out ff that rice end 1 will break my fost" At tha same tne: ‘Shri Maharaj entered to pay Hil respects and bow cov to ‘Shri Sacguru. From this example one can see how much ‘Shri Mahara} loved His Sadguru. Also how much love the ‘Sadguru had for Shri Maharaj can be seen. Blessed Is such 2 true disciple and blessed is such a Sacguru. ‘Shri Bhausaned Maharaj used to weer a short dot. ‘Some of His dscples used to get It for Him. But i never lused to fit him She! Maharaj thought about it for along time and then BOUGh e shot dhot oF exact measurements. It did ft properly and neetl. Seelng the neat ft on Hime, ‘She Bhauseheb Maharaj was extremely happy. When shri Maharaj used to go to Inchagir for Saptah, ‘every Monday and Thursday He used to have laddus (2 Kind of sweet) made. He used to lovingly offer them to the ‘Saints. On seeing Shri Maharaj, She Bhausahed Mahara} Used to make a sign of 2 laddu with His hands and then laugh uproariousy. Seeing Him laughing thus was. an Indeeation that He’ was totally delighted at Shri Mabaral’s ile geste, ‘Seving Shei Mahara’s extreme devotion to the Guru, ‘She pheusaheb Manaraj once grasted Him a boon anc sald, “Twill make you sit in @ palanquin (Falkh).” How this boon came absolutely rue wil be seen Ina later chapter. In this ‘way Snr Maharaj did serve His Sadgura wth single minded, esifless love, and totally decicated Himself with His body, ‘mind, and soul Many sprtual aspirants think this type of worship and servitude siousy and useless, and they ttaly ignore. They {re only interested inthe internal taining such as chanting {SF Divine Name, concentration, et, and elve importance to these things only. They don't give importance ta things such ‘3 going to Sacguru and paying one's respects, living with Fim, doing Seva (service) as much as possible, and staying ‘and taking par in the celebrations. This thinking is generally prevalent Inthe highly educated aspirants. Things lke doing eat senane 3servitude and devotion Is forthe innocent and less educeted ‘splrant. Ths is thelr mistaken thinking Chanting ofthe divine name, mectation, refection ete are forthe internal training ofan aspirant. There are no two ‘opinions about t. Only afew ete lot can do formless internal training like meditation etc. ane reach Self Realisation, For thers it Is necessary for formless internal training to 9° han in hang with form external taining. “On the basis of formal worship only, one can get to formless worship which Is without any base," this isthe Wil Saints give, Animate Self Realised Sadgaru's body also becomes animate (Chinmaya ~ energy form). So itis s8id, "Animate Lord Krishna has an ‘arimate body or tema." This saying is used for the above ‘meaning ‘The Masters are lke sprtual magnets. whichever ‘aspirant comes in the Ned of the magnate force, easly fgets spiritual benefits, Thought waves become less, and tne experiences calmness and satisfaction. Therefore mine ane heart get purified, All the penances ace for purifying the mind and heart only. Whe doing Sadgurus service 2 ‘iscpie can feel the compassion from the Sadgurw’s eyes laid on him. Sedguru’s Body touch can be felt. Due to that, the intemal ene'ay movement In the dlsciple's body cffortiess, In His presence, the disciple would be able to listen tothe conviction ofthe Sadguru’s Self Realisation. His cdousts would be cleared and also a decple would get the necessary guidance. Due to these reasons Shri Bhousaheb Maharaj would call His aisipes forthe Saptahs at Inchagii. He would take them for a tour. He was very firm regarding His disciples being present in the Saptah celebrations at Inchaghr. Shri Maharaj used to follow His Sedguru's advice absolutely ang would lovingly serve Him in various ways, Therefore due to ‘the Grace and Total Blessings of His Sadguru, She! Mahara) started making speedy and steady progress on the "WAY" of spirituality. bu “deste f tel vee cir V_ Siddha (Accomplished) State In 1907 aftar geting initiated from His Sadgury, She Maharaj became a medel disciple. His spiritual Ife became ‘more important for Him and worldly affers less and less (important). Inthe Ife of a true disciple ths is inevitable. ‘Seeing worldly ife in a different ght now, how could He behave tke the common man? Sadguru gives the light of knowledge, hence an aspirant can see the Husory (Mayav!) form of worl ie Shri Jnanadev has said, “By meeting even my father, mother, close friends and relatives, that is, loved ones, my ‘mine doesn’t become satisfied.” This was the kind of state ‘She Maharaj was in. Inthe words of She Eknath, "A wordy rman should be like a traveller who has come and left as s00n as i 1S dawn, Ts Just Ike picking up an old thread (remembrance of his Real Home) "(ait arr i.) 2 real aspirant starts feeling like this. Because of an ‘earnest spiritual longing he acts inthe worldly life as if he ‘doesn’t belong there. Just like @ boat which i= foating In ‘water, an aspirant lives in the worldly life but is untouched. ‘Butif water starts filing in the boat i is cangerous. So aso, IF the worldly ie starts peretrating in the aspirant’s rind ‘and heart eis dangerous, A boat fled witn water can sink in the ocean at any time. So also an aspirant, vino has @ lot of| estes, can drown in the sea of worldly Ife. Just ike Swain Samarth Ramdas says, "Keep a constant vig” an aspirant ‘also has te be on constant alert regarding desires entering him. Shei Maharaj being a model aspirant, He travelled the path of spirituality with extreme alertness. ‘Sadguru’s Final Departure ‘As perthe cycle of time, the year 1914 started. During lH lectures, Shr Bhavsaheb Mahara} started Indicating His desire to leave Hie body. Back in 1803 He had falen il que baely. The work of bulling the Inchagit monastery had just started, THe ‘leer disciples’ were worried as to wo Will a }ook after the work and requested Shri Bhausaheb Mahera) rot ta leave His body. Seints can leave their body as they esire. Seeing the dizipies’ great anxiety, He postponed the decision of leaving His body. Not giving credit to Al spiritual freatness, He would ell His disciples, "Because of your rea, evotion and plous deeds, this body Is stil existing.” For the next ten years all the work In Inchagit was ‘on solid footing. Knowledge and devotion fad been widely spread. After realising that His werk was almost Rrished, He firmly decided to leave is body. He started fang I very ‘fen loving disciple invited Sh Bhausahed Mahar this ‘rouse for lunch. To this He easually sai, “Are you trying to ‘ey that You would give Mo the last meal and say gooubye?™ [At place called Jat whore He had stayed, His health became very bad. The disciples requested Him to rest therefor four days. He smiled and said, "What would Fappen by resting {forfour days? Shri Gurutingajangam Mahara} was In bud or ‘a week. Sadhubuva (Shri Raghunathoriva) lay in his bg for theo weeks. I'am going tole In bed fortwo months” ‘Though He said allthis jokingly, His words came true word for word a ite later on, After returning to Inchagit His health beesme worse. Thoughts of His leaving the body started becoming obvious and more often, so the disciples started gathering. This news spread Very qulexly far anc wide ‘Shei Maharaj reacted Inchagini getting with Him top quality rice and mosambi (sweet lime). Many dlscples were ‘lready present there. Shei Bhausahed Maharaj hc already told one of His close disciples Shri Rambnau that without His permission no one was ta ne allowed near Him. But lot ‘of people had already gathered to pay ter respects to Sti Guru, Shri Rambhow tid thie ra Shri Bheusaheb Mahars) He sant 2 message through Shri RamBhau to at disciples ‘gathered, to pay ther respects at the entrance of the room ‘nd quickly move on. Shri Rambhau conveyed this message te Shn Mahara} als. Shri Maharaj sald, “Don't tell Shri Guru that I have come. Tam going to stay here tonight” After a ite while ‘She Bhausane> Mahara) seid to one ofthe close disciples, "t > a6 saeco SaFmtovt sor think someone has come to mest ma.” No one responded to this statement. So he asked Rambhau, “Siddharemapoa has come and hos brought rice with him" Rambhau answeree "Why aldo" you tell me this earlier” She Bhaussheb Mahara} asked Pundappa. “Just because alt of people were ordered to leave, Siddharamappa asked us not to tell You that He had come.” Shri Bhausaheb Maharaj immediately called Shr Mahara} inside the room and talkad to Him with lots oF love and compassion, and also discussed some knowledge. ‘Shni Mahara} requested Him earnestly not fo leave His bow. Seeing His earnest request Siri Bhousaheb Mahar} ‘answered, "I wil survive i chs rice you have Bought ast.” Other diacpies aso requested Him nat to leave Hi body. “ahha fs going to continue this devetional work after You leave this word," doubted one disciple and the rest joined him. °For that there is no need to worry, It is God who taxes are ofthe devation (Bhakt). Our ony duty i to concentrate fon the Divine Name, Even fighting kes an you, don leave concentration on the Divine Name, This only fs My ‘Command. This time no one should stop Me from leaving. (Celebrating and dancing I wil goto Vaikunth (Fina! Abode),” ‘Shri Bhausaheb Maharaj said with certsinty. He askee Shri Mahare} to stay fortwo more Says Wihile leaving, Shri Mahara) again went to pay His respects “Wow I'am going to Calcutta for office work. 1 wtl-come back next month. Please Grace me with Your Darshan (presence) here, postvely after I come back,” Shr Mahara} requestec,“t wil certainyy give you Darshan (that |, De present)” Shri Bhausaheb Manars} sai, Hearng tis, certainty al the disciples were immensely happy. At least til 22 month Shri Sedgura is not going to leave tls body, that ts certin. 'AS oon as Shel Mahara) eft, Shri Bhausaheb Mahara stopped speaking (took @ vow of since) and stopped eating (fasting) for eleven days. His undroken remembrance of Divine Name was going on Internally. Finally arrived the daw ofthe 3rd of the Magh month of Shake 1836 (Indian ‘lendar) or 1914 AD, His disciples and His sons were already “eistns (accompenesy stone wd‘near Him. she Bhauscheb Maharaj always treated His sons lice His dstptes. He aid not show any extra affection. At oight His closest disciple Shrl Amburgo read the chapter on "Divine Name Remembrance” from Dastedh hile sting beside Siri Guru. Then the night Bhajans were performed with fll emotion. Just the thought of Shei Gurus ‘absence made them utterly restless. Finaly the Aart was. lover Everyone in their loudest vole halled victory to the ‘Sadguru - Raladhiraj Sadgurunath Maharaj Ki Ja (Absolute Victory to the king of kings, the Emperor Sacguru Nath [God)), Everybody had tears in their eyes expressing ther love towards Shri Guru, AS soon as the beautiful sll of ‘camphor and the fire was extinguished, Shi Bhausahed Maharaj did Vital Garjana (Lore Vital Hal), then capped ree times and entered in to Mahasamadhi (greatest polnt ‘of return thats, left Mis body), At that ime there was @ divine luminous lustre and abselute calmness on Hs face. During that ime Shri Maharay had gone to Caleutta for His proprietor's work. Thare He was in charge oF 2 cotton factory. Shri Bhausaheb Maharaj left His body In Inchagi. ‘A that very moment, hundreds of miles away, Shei Maharaj saw a vision in His dream. He saw that Shi Ghausaheb Maharaj was going anay In a chariot. On the next day He received a telegram stating that Shri Gur had lft His body. In this way Shri Bhausaheb Maharaj kept His word anc GGraced Shri Maharaj with His presence postvely. [As soon as He received sie telagram of Shei Guru's leaving His Body, Shri Mataraj became absolutely grieved He became extremely restiess end wanted to visit Inchagis Fight away and pay His last respects to Shri Guru, At that time goods worth rupees one llen were lying inthe factory ‘compound. There was no one in the Factory at that time who couid take care ofthe goods properly. Siri Manara’s Ramrao Mahara} had recelved a dlvine message from Shri ‘Guru to spread the teachings of devotion. In this way, the ‘others stare their work, but She Sicdharameshwar Mahara} ‘id not want ro start this way. He was inthe Holy Company fof His Sadgura for a very short time, thats, only seven years. He wanted to get Absolute Self Realsatlon (before He ‘ould teach). That was His absolutely fr and only desk. ‘Therefore, He starced doing severe penance, For severe penance to reach its fulfilment, outer 35 well as ner solitude is extremely necessary. So He lft His home and started tving in avilage called Saluggl. There He started doing severe meditation. Only once in 24 hours He Used to have milk and hake (@ type of Incian bread). He ould always be totaly absoraed in meditation ‘ter some time He left for a town called Basavanna Bagevadi to stay ata co-dsciple's pace. His co-dscple Shri Verkatrao was a bead clerk In the civil court of Bagewad He had called Shri Meheraj and Shri Grimallappa Mahars} to Bagewadi. In this way Shei Maharaj arrived at Bagewadl. ‘Atervards it was in Bagenadl that He started His Devotional Work. ‘nile doing His severe meditation (Ohyane) everslay He used to have milk and rice, only ance. He Used to leave the seat of meditation only for having bath and food. Rest of the time He would be completely absorbed in his meditation, DDuring that time Venkatraois wife gave birth to @ baby and 0.8 problem started happening regarding food To solve the problem, Maharaj came to Vijpur. There at night He used to have cow's milk and rie, ang only once in the afteroon He used te nave tea. A milkman used to give ‘quarter ite of milk. The mileman started rlxing water with milk. Shr Manara} came ta know ofthis. He stopped taking milk trom the milkman, Because of that it 20 happened thet the cow who was giving a good amount of mile stopped ving rik. "The milkman came to Maharaj ard asked to foraive him. He seig, "waharaj, i made a grave mistake by mixing water ‘ith mil. The cow has stopped giving milk Tiss the result ‘of my evi deed, Now bless me and please show me 2 way | 2 40 ‘Master of Sof without seit ‘ut ofthis." Giving holy ashes from the Aart, Shr Mahara} sel, "Apply these holy ashes on the cow's udder” The cow ‘Started giving milk as soon 2s the holy ashes were applic, ‘Seeing this miracle the milkrnan absolutely surrendered to Shri Maharaj. He also got initited (took the Guru Mant, that Is, Divine Name) By Sori Mahara). Aterwards, in all aspects he became wealthy. ‘Shei Mahara’ penance started becoming mare and more intense. For the whole day He would sit in a reom ‘and do meatation. Only once He used to have mik and rice. To keep the body going on for penance, only mik and rice used to be kept outside His closed room. He used to feat It whenever He woulé fee! like. In a day He used to be absorbed in mesltation for around 18 to 20 hours without ‘2 break. According tothe way He was taught in Shri Guru's lineage He used to meditate regularly. During this time, \erlous types of troubles or problems came His way. He cit rot care inthe least for them. To bring troubles or prebleme in an aspirant’ if i the very nature of Maya (iluson). But, “Deha Patyami Va Karya Sadnyaml (Either! reach the Final Realty or Die doing it), with this Do or Die attitude He stuck 1 His goal, ‘Shri Mahara/’s hac reached such extraordinary heights in meditation that ifone would start describing, it would look like an exaggeration, When He used to be In meditation, @ ‘nectar lke beautiful fragrance used to be smelt everywhere ‘around. No wonder knowledge Is called nectar (ery) ‘Seeing Shri Manara's extraordinary penance the Gods and Goddesses becama delighted. Tey started granting His ido Sith’ (Risch is wealth and prosperity, Sidah le various miraculous powers of which there are 32 Viz. 8 major ‘and 24 minor). But Shri Mahara lay refused to accept any ‘of them. He just kept going on and on with His extremely Intense penance. ‘Aer two years Shri Bhausaheb Mahara} blessed Shri Manara} with “Divine Oarshan (Vision)”. Belng extremely delighted shri Shausahed Maharey sald, "Now YOU have reached the Final Realty. Now there fs nothing lft For You 0 do. There is no need for Your meditative penance, Give‘elvatan to humanity by guiding them on the spintual way. Tam absolutely hapay with You. Ask for whatever boon you ‘nish for” Shr Maharaj then said In a humble voice, “Never Inthe past and never Inthe future, tht kind of knowledge Should manifest from My mouth. (T want to teach that kind ff knowledge.)” "Tathastu! (So be i!) Shri Bhausaheb ‘Maharaj granted the wish of unfaling potency. ‘Seeing Sivi Maharaj’ Ife from now on the readers wil certainly reaise Ws tue greatness and class, both in Imparting knowledge and in Ws everyday living, ba sterner 3) ve euaptnar-Tecig 29 Gr Due to harsh penance and because ofthe Grace of the ‘Sadgur Shr Maharaj had reached Aasolute Se Realisation. He then came back to ordinary human life. His individual \worlly fe had ended. Hs hac crossed al the limits ofwerldy lite and now tie had become universal. For the welfare anc happiness of the universe is the Saints presence, On kis basis He had come back again to extensive worldly life. In His famous Twelve Abhangs (verses), Shr Tokaram Maharaj 52Y5, "Tochl Jnani Khara Taari Dujiyashi." This means, the ‘one who uplits the ignorant masses giving ther their Real Welfare (Se) isthe Real Man of Knowledge. Their mere presence Is a Great Blessing to Society. Fame emitting from a candle Wherever It is, By ts very nature it wil spread light everywhere and wil benefit ‘everyone. Similarly in te case ofa Seif Realised Master, HIS Divine Light of Seif Realisation wil penetvate many minds {and remove their darkness of ignorance. The heart lotus of many wil be opened and their pure bliss and fragrance will Spread all around, and thei lives wil be accomplished in the real sense, Shri Maharaj went back to Mis village. But His state was such that He was in ‘AKhend Samadhi” (unbroken absolute superconsciousness).As soon as He would cose His eyes He ‘would be absorbed totaly ia Samadhi. As soon es He would Stop doing anything, He woule enter into deep meditation. “This was going on even while He was walking, talking, eating, Maharaj was exactly as described in the sacred. bookDasbodh, Therefore His disciples and devotees used to Consider Him as an incarnation of Shri Ramdas. The prime benefit of sya Shas (Devotional Servitude), given ebove, Is that an asprant develops « deeper end deeper intrest in the service (whichis elso form of worship) to the God or Sadgur Because ofthis, his individual ego becomes lesser ‘and lesser, and the purification of his mind and heart ever increases, The main alm of al penances is to be egoless, ‘and to have e purifed heart and ming, which goes of Increasing ‘another important Benefit ofthis bype of devation isto ‘get more and mre people on the spiritual path. Ordinary Deople would get stanly altracted seeing the glory SSna greatness of the Saptzh celebrations. People would become more interested on seeing Goc's or Sacgur’s noble freatnese end glory. They would then taste the sweetness Sf devotion and slowly, uy and by, they would start traveling the plarous path of devetion. This Is the most important ‘and secret meaning of Dasya Bhakt Hamvabal: A Lady Co-Disciple "Tis lady had loving respect for Shr Mahara}. she vas very contented, cam, and extemely loving. Her Gury was. ‘She Ghausahed Mahara}. After Sri Bhausaheb Mahara let His body, she had become infected with plague. Because of this, ner husband Basoppe took her out of Bagewad! and lefe her in the forest to ive on her own, SO she stated remembering her Guru Intensely in this ume of cis. Lke they aay in the scriptures, "The parent of the one vino Is parentless, Is God Himself” On this basis her Guru Shri ‘Semarth Bheuseheb Maharaj came back in human form anc hursed her and got her back from the jaws of death. He ‘tccompanied ner to her village. Hemvabal asked fora boon from Shrl Bhausaheb Mafarsi, "You should forever remain ‘wth me in muman frm and accept my service worship.” "So be It” Snr Bhausaieb Mahara} promised her. rom that day onwards Hemwabal used to always say that, “Sadguru fs wth me. He tas not gone anywhere. I ‘yu think that He has gone somewhere (left His body) itis ‘Yur lusion” She used to see Him, touch Him, and have 8 das otro et mano ser ‘Shri Mahara} see to, step by step, instruct Shi Vakheria in the deep meaning of Guru Bhakt (devotion tothe Gur) ‘Shri Manaray’s Instructions, which sare full of wisdom, positively created 9 deep inpression on She Vakhara. He 1938 2 devotee of God (Idol worshipper). He was a follower (of Gos and became 2 follower ofthe Gura with the Blessings ofthe Guru, At his house Shei Maharaj started teaching Shri ‘Bhausaheb Maharaj’ way of knowlesge and devotion fo the Fist time in Mumbal, That occasion fr the people of Mumba! was of greatest good fortune. Vedanta (where knowledge fends) hed become a matter af ridicule for modern peoal. But Shri Maharaj slanted 2 beautiful seed of Vedenta in Mumbai. How this beautiful seed then became a colossal tree will be explained in subsequent chapters, d so poster of whut ser 2 vr bck ote i ace ‘Shri Maharaj went fst to Vijapur from Mumbal. His amily was at Vijapur: He stayed there for a few days and then west t Bagewadl He Inaugurated the Shrawan Saptah ‘at His co-dscple Sri Venkatrao's house. During the Saptah ‘about two hundred people would gather everyday and ‘would celebrate it by'doing meditation, bhajan, listening to lectures, and then finish ft ith Aart with @ fem, and Prasad. The glory of Bagewadl was so great that if one would be biten by a snake ora scorpion, by applying Vshuti (holy ashes) from the Aarti the poison would wear cf. That Vibhuti nad such great medicinal properties. In this way Shri Maharaj with His co-dlsciples spread Guru Bhakti ‘Shr Maharaj went f2 His vilage Pat aftr the Septah was over. Shri Maharaj had five brothers, Their names were Govindrao, Krishnarao, Shankarrso, Malikarjun, and Revansiddha, Some years ‘beck Shri Maharaj mother wished to have a daughter also, Shri Mahara} asked her, “Why do you want a daughter? His mother asked back, in tis house there are only sons. So why not a daughter also?” "Break a coconut and surrender it to the Goddess,” ‘Shei Maharaj sal, Soon Nis rather gave birth to a baby Sir. That lovable daughter was named Mangamme While at home, Shei Mahara) started feeling lke doing ‘meditative penance. He had alresdy reached the Goal (Final Realty) of Meditative Dhyen Yoga (to join, to merge). Now the question arses why He should do rare meditation? The answers not for Himself nt ram the view ofthe disciples, an Accomplished Master has to do meditation, Dhajans ett “To set an example for te devotees an Accomplished Master vino has reached the Final Reality has to actlie an aspirant. Withovt thatthe devotees will never be able to understand the prime importance of dolng penance anc bhajars. “Inunbroken soltude, practice should go on.” According to this teaching of Shei Samarth Ramdas, a Master has to make the aspirant understand, showing him by example of suckin me seh Powe a >His own benaviour in everydey Ife. Shi! Maharay’s Sadguru She Bhausaheb Manaroj a0 lived in the same way by setting an example of how fo live nes dail fe, ‘She Mahara} decisively told Hs father, "Tam going to do penance again.” His father replied, "That 's okay. But ‘who wil take care of your wife anc childen.* That question Was very valuable from tne point of view of practical living. How can one neglect the cUties of worldly life while ving spiritual fe? But Shr Wisharai dd nt care fori. "You €o ‘nhatever you want about them. Ihave to do perares/ He Spontaneously replied, is father dient say a word after this, He was fully avere of Shr Mahara’s determined nature. Besides, during that period living ina joint family was not that expensive In join family to get soltude was impossible. So Shri Maharaj went fo Lingayat’s house and started mesitating there. The only son fom that family had run away from the house and was missing for many days. His mother told all this to Shri Maharaj. She humbly reqLested Shri Mahara to Wve is Dlesings for the son to return hare. Shri Maara} Said, "Tathastu (50 be it)” That boy returned home on his ‘wn ater four ments. ‘tera few days that lady sued the opposite party for a farm land wien she had lost. Soon they became well- to-do. Since she got alot of wealth, she started behaving ‘eqostcaly, She decided to open a shop in tne room where Shri Maharaj used to meditate. She told Nim, “From now on ‘you macitate in your own house, Tam going to starta shoo in this place.” Shri Maharaj did not say 2 word. Soon she started the shop there ‘One day Shr Mahara} was casualy sitting In thelr shop. aust under the slab He was sitting on, there was a scorpion land Its litle one. The shap keeper thought of lling them. ‘Shit Mahara told him not fll them. He asked rims ig hole and ta bury them there. He could not understand why ‘Shri Mahare) was saying this. But he did what Shri Mahare} hag asked him to do. Next day again Shri Mahara) went to the shop: He fold the shop keeper to re-open the hove, The shop keeper was surprised to find a rupee coin Instead of the scorpions. Nobody could understand what was behind Shri Mahara’ oy. ‘ter 2 fow days the shop keeper came in toa lot of debt. The shop and the avmer was ceclared Insolvent. Tey ‘also fost the farm land case they were Fighting for. They ould not get thelr farm back. The shop owner started feeling that the ceason he had lost everyting was because fe had asked Shri Manaraj to leave. He started repenting for his wrong deed. He went to Shri Manera) lamenting anc asked for His forgiveness. Shri Maharaj said to him, "Go ‘we Sholapur and take a job there. Everything will be okay" [AS per Hlls bessings, the shop keeper's condition really Improved. ‘A Lesson to His Brother ‘Some people from the vilage were strongly infuenced by Shri Maharay’s noble nature, and they started adoring Him 35 thelr Guru, Gut the members of His family could not recognise His greatness. One can see this happening feveryniere. An intellectual genius oF a real artst wil be respected everywhere. But in his own house nobody will ‘are for him. Familarity breeds contempt! Once Siri Maharay's devotee called Ramchandra Datta aime to Path to take Him to Sholapur. Shri Mahara) asked His brother Govindrao to provide @ bullock cart (means ‘of transport at that tine) to go to Sholapur. But Ne told ‘Sha Manaral,*Not a single bullock cart is availabe, Five ‘ars filled with cucumbers have to goto the market.” Shri Manaraj requested, "Whatever you do, arrange for one crt. “This friené has aranged for a programme of Bhajans in the temple of Maruti Sholapur If we don't go there twill be a hindrance in the work of devotion.” With the greed of getting more money the brother aid not provide or a cart. The grestness of e Sachu cannot be ‘easily realised by His onn family members. As te saying foes, “There always darkness under candle.” But fone gets & lesson through experience. Govindan showed respect for Shri Maharaj request. At last, Shr Maharad hired another vilager's bullock cart and started His journey ta Sholapur. There was very heavy rain onthe way. Therefore sock tthe even ace ss >they had to stop over at anather vilage called Kurta and ‘gnend the night there. Sa Uey reached Sholapur the next Gay. "Shri Mahara, was there any problem on your way "yesterday?" devotees of Sholapar inquired. "Due to heavy Feins we had to spend the night at Kurta vilaga. Tt is Shri Gurus wish” ‘Soon Shri Maharai's brother Govindrao arrived there. He prostated on the floor and started amerting. “Why are ‘you crying? What happened?” Shri Mahara} asked. “Pease Torgve me. Forgive me, Pleasel” Govindrao sald hurry in ‘a surrendering voice. “Sut tell me what happened?” ‘Teld not honour Your request So my bullock cart ‘drowned with al the goods inthe water.” then what can Ido? How can I help you? T Myself was stuck in the rains yesterday.” *r don’t know about all that, Please forgive my mistake, Let me profit. tie atleast,” Govindreo humbly said Th sachu always has a tender hear. So hearing his sad voice and defected look, Shri Mahara) fet py on him. “Only 3 litle profit? Okay. You will get a profit of one hundred ane fity rupees.” A Sadguru [s Samarth (one who can éo thything). A ile Iter Govindrao got his Bullock cart back. Fe sd the cucumbers and actually got proft of exactly fone hundred and fifty rupees. Punishmentto the Thief ‘Shi Mahara} let His job as an accountant, He started living in HIS own vilage. He used to do fifteen to sixteen hours of meditation in day. Tn ofder to prove the greatness of saints, problems: sully arse in ther lives. The afTuence oftheir greatness Shines more and more luminously because people slender them, Tei jus ke 2 sword. The more fition ithas on the stone, the more It shines. ‘Once, just a day before Divall His wife'sbag was robbed from His onn house. The next day was the festival of Dival {mn order thatthe children wear ornaments and new clathes, His wife Sunderabal went upstairs to open the bag. Buk she ay we stcter of ir watnue sat ‘ould not find the bag anywhere. What a miserable plight on the eve of such an auspicious occasion. ‘She got very annoyed. Shri Maharaj was sting iy His ‘usual meditation. She went there and she shouted, "You ‘were working and earring money. You have let that 0. My worialy life is absolutely ruined. What kind of @ Sedhu are you? Everyone's bag Is safe. Only my bag was robbed. What wll my children wear?® ‘Shri Maharaj came back to normal consciousness from His mediation. He replied with absolste calmness, “whatever hes gone has gone. Why cry over #2” Hearing Fig calm words; Sunderabal got enraged. She started ‘arguing and Pgfting very loudly. Hesring her loud voce, all the neighbours gathered tere. It was of prime importance for Shei Maharaj to make her calm. "If anyone has taken the bag, please return It or else the roboer is golng to be sdsgraced.” ‘Aman famed Bhagappa had robbed the bag. Amazingly ‘one af his ofen and some money was missing. He got ‘totally seared and started touching everyone's feet asking Toraiveness, "Why ere you touching our feet? Have you stolen the bag?” people who had gathered asked him. “No, my ox is ost." Ho Naty reused stealing the bag, but his face could not hide the crime he had done. "IF you roturn the bag, you will get your ox back,” people advised im. ‘Soon in place ofthe stolen bag, he started seeing visions ‘ofa snake. He was extremely tered. People applied holy ‘ashes on Ps forehead, broke two coconats, ané surrendered them to the Lord. After ths he could see the bag agaln, Instead of the snake. In the darkness, at nigh. Ne lee the ‘bag In front of Sl Maharay’s house. Shei Mahara's daughter Rukmiol saw the bag lying there in the morning. She came running and said, "Father, we got our bag back.” Neighbocrs fathered there after hearing the news. Shr Maharaj asked, “Who brought ths bag? Tellme the truth." Bhagappa came to know that Shei Maharaj wes very ‘angry. He went straight to Shri Maharaj, touched His fect in hhumbleness and started asking fr forgiveness. ‘pack vo he een nace ss >Blessings of Goddess of Food (Annapurna) ‘Once Shri Maharaj went to a devotee’ place to have ‘2 meal. As they were eating, around ten to twelve ather ‘devotees came to ae Mahara There was food anly fortwo ‘oF three, On seeing these other ciscples, Shei Maharey told ‘he Nost, *Durvasa Muni has come for having 8 mel.” “Lord Shei Krishra (Shet Mahara) is present here. Why should T worry? Let Durvasa Muni come!” the host sald. "Is your rsolve strong?” Shei Mahara smilinglyaskec. "iy resolve is based on Your Grace and Blessings! ‘Okay then, Cover the cooked food with plates and go ‘on serving 2s much a5 you want.” ‘ill the dscipis sat to have the meal. Everyone had ‘2 good meal, The host took the cover off the utensil and was surprised to see no change in the quantity of food. He: Teported this to Shit Mahara}. Shri Maharaj said, “Now te Goddess of Foad will ot stay here.” No ane could property Understand the secret meaning oF His words. Shi Mahara} also cid nat give an explanation. ‘On the full oon day i he month of Margshirsh ll the farmers would go ovtarthe village ine arm andinetagether In one ofthese occasions alot of people had gathered in @ farm, Sut food was not enough for everybody present. One ‘dy decile told this to Shri Mahara}. "Be relaxed, Do not Worry. Keep all the food under @ round basket. From that You will get however much food you wan,” Shri Mahara} ‘ssured her. In no time she gave more then enough food to everyone present. ‘Miraculous Touching of the Holy Feet ‘Once when in Pati Shel Mahara} and His devotees went to eat "hurda’ (a type of cor) In 3 farm by the river, Sucdenly an old men came to the farm. With the heart full of reverence as if Shr Gurulingajangam Maharaj had come, Shri Maharaj prostated fully flat on the floor of the farm. He then ordered His asciles also to do the same. ‘itn Seconds that old man disappeared. Siri Mahara) told them, "Wherever the Holy Feet ofthe Saintly people touch, ‘everything They touth becomes pure and Roly” “You are 2 Great Saint. This ver Is Flowing nearby se vnenr of Sa winout sat ‘and If trouches Your Holy Feet then the river also would become pure and holy” ane lady disciple sald, Shes Mahara) kept quiet. atar some time, the flowing water of the cver suddenly increased. Tt started touching the Nely Fact of Shri Maharaj. Seeing this mirade everyone present were simply dumb founded. Divine Servant ‘One day while Shr Maharaj was at home, His wife Sunderabal sald, “Our servants wil not come to work for telght days. They have gone for 8 wedding.” Farm work was ‘compulsory, though thare were no servants. So Sh Matara; Himseif went 20 the Term and started working (sloughing et), and returned at gan, He told Sunderaba, "In saite of reaching spirtual heights, wordly Ife seems unavoidable” Next day a young worker came to the village of Pathr. “where are you heading?” someone inquired. “Lam going 0 Siddnaremappa's house” ‘You should work fr us. We wil give you a good salary. Sidgharamappa s @ poor person, What wil He glve you?" “Tedon't want anything. £ wll work In His Farm onty. 1 am in no need of money” the eccentric youth replied and Gecly went to Shei Maharay’s house. His face was shining with rare lustre, "Who are you? What business have You gat here?” Sunderdai asked him. “My name f Mahade. I have come to work for you. Didnt you need a servant?” "HC Is good that you came, But we go not have enough money to pay you,” Shr Mahara} answered. “ST have coma to work for You, not for any money.” ‘Shr Maharaj offered him bhaket (bread), mik ane ghee (aries patter) for his meal Later on Shri Sahara used to ‘Wve hirnhurda’ (corn) to eat. The youth uses to sit qulety fn @ high platform mace In the farm. While he was sng Tike this, neta single bird used to come and eat the grains. “What kind ofa workers this, who fst keeps siting and doing nothing," Sunderabai used fo grumble. “He doesn't do any work” Finally, everybody started making fun of him. “What he is doing #8 right. What Is your problem with that” said Shr Maharaj and everybody kept quiet. ntnenrnnee »>After eight days, one morning that youth diseppeared. In spite of searching for him everywhere they could not ‘ace him. Shri Mahara] felt very sad. He went tothe forest ‘tp meet him and foune him there. “Why did you leave £0 suddenly? Shouldn't we serve you?” Si Mahara} asked Instead of thet youth, Shei Sankara (Lord Shiva) ‘appeared. He was very delighted, gave His blessings and (grace, smiled, and then disappeared. ban sete 2 vt one won a Having sown the seeds of His Guru's work in H's birth place, Siri Maharaj came to Mumbai again in around 1924. Th the beginning Shri Maharaj used to stay at She Hira! Vakharia's house. People used to have an opportunity of singing bhajans and listening to Hs sermons. Due to His powerful personaity and greatness, day by day, the devotees started Increasing very quickly. The spreacing of knowledge and devotion by Shri Mahara) started getting famous vigorously. Hs strength and intensty oF awakening knawiedga in people made a distinct impression on Gujarat Valehanavas (devotees of Loré Krishna). Shri Mahara} gave them the knowledge ofthe Sef and made them turn towards "Devotion fo the Guru’ He would rake the Gujarat devotees also sing bhajans which were in erathl. Not only Guarats butMaharashtrians, Karvari, Marwdi, 50 also Joins, Arya Samajis, Parsi, ‘Muslims and various others had taken inition from Shel Mahara. In this way Shel Mehara’s Guru Bhakt's (devotion to Guru) Sun had not ealy downad but started giving its light with brillant luminosity ‘Shri Vakhara’s nouse was too small to accommodate the throng of devotees. Hance Shri Maharaj started giving lectures in a big pubic hal Th the beginning Shei Maharaj used to initiate the ‘siples by giving them Guru Mantra according to the ‘code ofthe lineage, In order to create a sold grounding for knowlege in them. With that He used to also order them to do meditation and Bhajans three times in a day. In tis way the devotees whose minds had got tatally impure by woraly problems, passions, ané desires, Shri Matra} bathed them in the auspicious waters of Guru's Divine Name, and started ‘making them pure and holy. ‘The human mind is aays very fickle, Al the saints have escribed the fckieness of the mind. To have victory over the whole universe Is easy but that Is nothing compared to Gur on Mats so >having wetory over te min, wich is very hard A power tnans to destroy the Rekleness of the mine Gari Dine fame, Win the Divine Name Sit Maners used to brn oot Vision of God, and wth Hs lectures Fo ines to Brg Stout Von of the Slt With ths kind of strategy She Mahara used t 60 Guns work ‘She Meharay use fo 20, “Fst and foremest know the Lnimate Knowieege. Then sng. nd experence the Final Really” According to these words, Sort Manora aed to Give the understanding of the inal Realty tothe cece Sha than th the Hep ofthis Knonladge He eee bring sBout Se Reslsation, “nthe beginning She Manarj used to explain to His diseples Propostiow (Gate) ahd. then later on nein them to go beyond knowledge, He woul bring about Set oofsaton, Wh Propstion He would siz explain te Paras (rythologial ects comping of symbol sts), on the bass of His own experience, The metaphorical desrrion ofthe spitual eperence an krone of he ftarimor! (eat Sec) ia Parana, The vavous sores of Pures were bentfuly explained by Sh Mahara) In 8 Sila ane erect marae courses on Se Resleton which Shri Mahar] used fo give would be direc and so e257 thateven chien, worsen, and ld poopie would thorough sndertan in every fetva,ennversary or any ater esebraton, in bie lectures He would explain the essence of the given Subject from the spritual point of view. The power of Fis breaking 4 nowd ane coming at 9 ferent meaning sitogeter was js: neredible Ty is fcures, He use to ‘ve orgra examples rom Hs own personal experiences, Hinde lecure the subjoc of knowledge woul get oe cl, then a the core tim, th # Spin easy to understan ‘rarpi, He would bring ne humour Because ofthis fhe lstners would ge the dl! Benet of knowledge an tepoiness Get ttalyatracted by Hs tong inuene, aot of Ccujnrattntenes rendered tH. During tat efod Sh ‘parapaato san concn a Ry > 6 stor of so winoe sae Maharaj used to give Guru's knowiedge In fluent Gujarat. ‘The clscpies used to wonder in amazement whether Shri Maharaj was a Gujarat! or 2 Matarasntrian. In 1925 due &9 a sharp Increase in rumber of devotees, Maharaj’ say was ‘Shifted from Vakharia's house to 2 public assembly hel Religious Tour at Guru's Town (Inchag Following the code of the lineage, cieiples hal to go (on a religous tour at the Guru's place, Shri Maharaj used to-go co Inchagld to celebrate the Margshish Saptah. He hed only eight days let for His departure to Tnehagi. He postponed His visit in spite of is desire to go because of is dscples request. The day they were supposed to leave from Mumbai, Shri Mahara fel il with high fever. In ordee to ‘ecomplish the Guru's work, in any situation, the devotee is, always ever ready and alert. He has a frm goal that, “I wil ‘accomplish my work or let my body cle.” it is better IF Your Holiness would rest for two more {ays and then leave for Tnehagi” the clsciplas requested. Maharaj only said this much, "Sadguru is Samarth (capable of doing anything and everything)” His heelth nad become worse. The Journey was also very long and with great dittclties. In spite of knowing and beng aware of allthis, Shri Mahara left from Mumbel to Inchagir on the day He nad decided. A True Guru's devotee wile doing Guru's work stops at nothing. He wil march ‘on and on, agains al odds. Crushing all the problems and ‘ifculties under his feet he Is ever eager and ready in the service of the Guru, Body consciousness or individual ‘consciousness (ming and heart) cennot stop im or deviate him. This kid 9° unelviged suender isthe mark of @ true devotee, In the course ofthe Santah at nchagi), Shri Maharaf’s healt worsened. The disciplos wha were with Him started ‘getting tense and worried, Finclly the Saptah was over While ‘Feturring from Inchagir She! Mahara’ health worsened =o ‘much that the disciples got totaly Seared. Finally, they got ‘im admitted in Sholapur's Civ Hospital. In the hospital, 2 dul surgeon named Dr. Gharpure exemined Him for one {nd a half hour. While examining Him with stethoscope a adthe doctor stated thinking deeply. The reason was that he coula eck bear any other sound except the Divine Name ‘Ramakrishna’. He Could not hear the heart beat nor any other sound in Shri Maharaj body. "This 's = truly divine ‘man and its certain that He is performing some Yous Kriya (ole Ritual)" tne doctor said. ‘Aker two of three hours, Shei Mahara) regained normal consciousness. "Where am I?" He ingulred. “The condition of Your health Was very Bad, so we fadmitted Your Holiness in the hospital” Hiralal Valarie newered. “Take me to Pathe! Immeciately* Shri Mahara} sald ‘explicty ‘The disciples went to the doctor and requested him to aiscnarge Shri Mahara}. But the doctor would not give Fis consent, The doctor tid them, "He IS stl in @ critical Conaition, then how can I discharge Him?” “She Mahara} Is absolutely unwiling to stay here. Si, please there must be some way of getting Him out” the dscples humbly requested "Then thee is only one way. Gve me in writing that you ‘2re taking fll resparsibity of the patient.” Hearing thesa words no one sold @ word: Who would be willing to take this kind of responsibilty? Later if anyching ‘ould happen then who would take the blame? It Is not always easy to obey Guru's orders. The dlscples hesitate. ‘Shri Maharaj read the minds of the csciples, He got very angry. In spite of fis warse health He walked to the ctor. The doctor was uttetly surprised to see Mahara} entering. "I am fully conscious. fam taking ful responsibly for Myset {wil sign on any documents and then leave Me,” Shri Maheraj told the doctor explietly. The doctor gave his ‘approval and discharged Him. Shri Maharaj was then taken {0 His own vilage Pathe ‘Shri Maharajs heskth became worse after reaching Pethr. His familly and disciples started worrying. Everyone was doubtful about Shri Maharay’s survival. Lots of disciples Sorted arving from Mumbal, Bagewaci, Sholepur, ete. see Him oa esr ese st (One night His heath beceme so bad that the disciples were absolutely fightened. I looked as if shri Meharaj ‘would take Nirvana (leave His martal body) within an hour ‘Buta Sedguru always nas great Semearth (Mighty Power). ‘A Sadguru has three kinds of powers, whieh are: 1) fartum: which is achievable by humans by doing ‘work, penance, etc. 2) Akartum: whichis not achievable by humans, but ‘an be achieved by God 43) Anyathe Akartum: which is not even achievable by Gods. A Sadguru con accompish that easly Therefore, He is capable of doing anything and ‘everything. A Sadguru has all these three powers with {nfalible potency. In spite of His worsening health, suddenly He sat in His bed. At 2am in the extreme cold winter of the Margashirsh month, He put His hands on the shoulders of two disciples, and walked one and @ half miles towards is farm, continuously chanting loudly, “Joi J Ram Krishna Hari He returned from His farm in 2 morning. His health was as bad as before. After reaching home, He ordered Fis disciples not te enter His room forthe next 24 hours, ‘and if anybody dared he would get a beating. Shr Maharal remained alone in His room. He performed the required Yogic uals. after the long period of 24 hours, the doors ofthe ‘room were opened, His health then apacared surprisingly better. The only thing that continued was a ile weakness. From allthis one can see that this was not worse health In the ordinary sense, but It was a definite Yogic state wich Shri Maharaj passed through. ecause of the ising of Kundatinh Shakt) (Serpent Power or Supercanscious Power) In the higher regions it ‘seemed as If his health had worsened. Wher: the Kundalini ‘went back to its Own abode His hesIth improved, Arousing the Kundalini through Yogte rituals is very aifcult, hence 199 percent ofthe aspirants fallin this dscptne, The reason is that when the Kundalil is aroused, by ks ver¥ nature it forces the aspirant to endure a let of things. At that time sun msn od| an aspirant makes a mistake, It Is an open Invitation to death Tf the Kundalini Shakti arises naturally, that is, on own, without any yopie rituals then an aspirant acquires Immoraity. At that time the aspirant Decomes totaly Inaiterent to everything, and acts with a clspassionate attude towards everything. He does not get carried way with Riddhi Siadhi he has acquired. He does not get entangle In the worlalyHusion. Shri Jnaneshwar Mahara} hae fly aroused His Kundalini Shakt. One can read inthe Sth Chapter of Inaneshwari that in an accomplished person due to the fll arousal of Kundalini Shakti, @ rich treasure ‘of knowledge unfolds from within. Now He can teach this, krowiedge to others aso. ‘Aer this incident, Shri Mahara) started preaching the ‘Advaita (non dual) philosophy with great vigour. He started fiving this understancing to more and more clciples. ‘Sha Manara’s body, mine, and heart had become very subtle and senstive, and hence had to endure a lat of troubles. ‘Because of clabetes His health worsened anc his body had become extremely lean. In spite of al these troubes, His Guru's work was a5 sagressive as ever, be an 3m ann After taking some rest at home in Pathe, Shet Maharay came bock to Mumbai in the yesr 1926. He used to stoy at the house of His loving disciple, Shri Vakharia, But because of the problem created by thelr nelghbours, Shri Maharaj opted to stay at a quest house In Madhav 82u0 (8 place in Mumba). While being there, He started imparting higher knowiedge than before. A very important lim of the Vedanta Is Panchikaren (concentration of the five elements In one place). He started iving lectures on Panchikaran to is olseples is discourses used to be with absolute clarity. He had a distinct style of giving simple, clear, and direct Instructions. He used to test the disciples In’ Panchikaren fang in that way make thelr understanding more mature ‘A Jot of importance is glven to Panchikaran in the subject ‘of spintualty to make disciples uncerstand the knowledge of the Sel. The scriptures say that in order to make the disciples understand the knowledge of the Self, the frst ‘step fs Penchixaran, Therefore Shri Mahara} started giving lectures in Fanchikeran “The Importance of Panchikaran can also be determined by what Shri Samarth Ramdas has sai, “In worlely ie golé Is essential In spirtual fe (gaining the ultmate treasure) Panchikaran Is essential” The vision of the Self becomes. 2 let easier with knowledge of Panchikaran. Therefore, i becomes easier to understand the diference between Maya- Brafiman (illusion versus Realty) and Jive~Shive (indivigual soul and universal sou!) In this way Shri Mahara} started giving the knowledge of the Sel He hod avery peculor style ‘of tasting His cecples aceasionaly. He used to Suddenly ake ‘questions on Panchikaran while giving sermons. He would ‘sweetly scold them Ifa corect ana straightforward answer ‘was not given. ‘Around that period, Shri Maharaj started giving lectures ‘on the holy text Sadachar, comprising of instructions given sschin rns os >by Adl Shankaracharya to a disciple named Devdatta, How 12 Self Realsed Master acts and how He deals with others In daly if is explained from a spirtual point of view. Shri Maharaj used to ask His decipies not only to read the verses ‘rom Sadacher, but a's to have them memorisad, He used to ask them to reote the verses during the clscourses, if ‘anyone would make a mistake while reciting He used to force them to memorise again. ‘A that time Shr Maharaj used to give discourses three times in a day. The morning lecure would be on Sadachar In the afternoon, especlally for women, the lecture would be fon Dasbodh. The evening's open discourse would be again, fon Dasibach. According to the Order of Shel Mahara}, bie lsciplas would very lovingly recite the verses of Sadachar. ‘ith 2 ttle relp fom the family members even te dterate, the old people, and women would memerise the verses very easly. Men, women, ol, young, alincluded had taken a strong vow, not to miss Shri Mahara’ lectures and bhajans under ‘ny circumstances. Shri Maharaj used to say that If anyone ‘misses this opportunity of erinking fram the holy and blessed fiver of knowledge, then he mill not get second chase listen again. The reason i that every second which 985, ‘08s forever. The situation happening at that particular time Cannot be repeated again. He would say that someone has ted in your hause, then cover the dead body with a cloth ‘and stl came to listen tothe lectures. Later you can go and Perform the final funeral rites. Even if your health is bad, then afso come tothe lecture. If you cannot walk, reach by ‘a car or even an ambulance. Do'not postpone listening to the lecture at @ later dete, What has to happen, happens anyay. ‘According to what the Saints say, dt emt wiftor 1 sauer - "Whatever you have acquired becomes yours” Following this Order given by Shri Mahara}, the disciples had taken ahead strong view to obey it under all ieumstances, Everyone Rad experienced that whenever they wanted to ‘come to listen tothe lacture, no problems or circumstances came in thelr way. Ever as long as Shri Maharaj would stay d 6s Noster of Sot withove sir ‘In Mumba, every disciple attended His tecture without any aiaty ‘A lot of Maharashtrian had taken initiation from She Maharaj daring that time, Compared to them the Gujorai devotees were less. Among His devotees at that time, 2 person worth mentioning was Shin Krisnnarao Pathare {Golictor at lew), who after hearing Shri Mahara’ renown Started coming ‘regularly to listen to His lectures, ‘Shr Pathare was 2 lover of Vedanta. He was Nighly impressed by Sivi Maharay’s Knowledge of the Sel Very soon ne also ‘00k inivaton fom Shri Mahara. Later his Femily, close end distant relatives got initiated a disciples in this lineage. Golden Day During that period Shri Mahara} wrote an article named Golden Day. was publised in three languages, vi, Marathi, Gujarati, and English. Copies ofthis articie were ‘sent t0'vavious countries like Britain, America, Germany, France, etc. The article received a lot of publety in Tacs al, In the article Shef Maharaj had challenged that any discovery or invention of physical science would result In humanity going towards death, iit did not have sprtualty as the base. shi Mahara} meant that the meaning of spirituality was actually knowing the Self or having Got Realisation. This Is the only thing that Is Absolute an Tota If one achieves this, one gains profound happiness. and the blse of the Sal in this word everyEning i= perchabie, hence the individual soul cannot get real happiness because ‘these things are not permanent. Spiritually fs the any one way, gaining which, a human can reach the Final Reality and bbe trly nappy. Al the physical disczveries in this world are Incomplete. A human belng cannot get endless or unbroken happiness or calm satisfaction from there. Therefore they are incomplete What is Incomplete Is always destroyed. The place were scientific physical (matter) discoveries hapsen is called Jagat (worl). The meaning of the word Jagat is that hich always goes on enanging, It never remains stati. In that article Shit Maharaj has laid emphasis on these two “eon suman astopics of total completeness ond incompleteness, ang has clearly explained that i all human beings really want to be happy, spintuaity isthe one ard eniy way. With the contact of spirituality an individual soul becomes complete (reaches Final Realy), and also becomes her to the bis of he Se, ‘That extraordinary article had received lots of praises a ‘over the world in the form of letters fram Britain, Germany, ttc, One can realise in recent times, whataver Shri Mahara} had writen in that article flty yeers ago, one can see 2 fat ofienow. In that period Shri Maharaj felt a strong inner urge to nite @ sacred text on the knowledge of the Self. He had Started writing also. But because of His bad health the Writing athe sacred text could not go an. Anather reason for this was that giving words to or writing about the Final Realty and through that giving a vision of the Truth was very fc Also Te was impossible for that which is wordless to be put in words. whatever te author has written, 2 person ‘who reads it ill give a meaning with his ewn level of Understanding. Because of this, many 2 times Instead of ‘etting real deep meaning, the philosophical text becomes more and more abstruse, Withost the help of « Guru who has Himself reached, Just reading sacred texts af Vedanta will not Relp one 0 have a vision of the Real Sat. Rather, becouse of knowing 2 lot of words of knowledge a person's ego is only increased, ‘The writers ofthe Secred texts say that it is proper only © listen to sacred spiritual texts from a Guru's mouth, There ‘are people who Say, "In order to get a vision of God, why @ broker, whose name Is Guru, isneedea? One can understand ‘by resding secre texts also.” This kin of thinking in the ‘end wil lea them in the wrong direction, that i, eey Wl become directors, Only 2 Seif Realsed Sadguru can truly help the disciple to have a vision ofthe Self, He only can @lve the profound Dlssof the Sef leading him tothe real spiritual way, Without the Sadgura an individual soul absolutely cannot reach the True Understaning. For this reason the sertures say that a Sadgur is utterly necessary, The knowledge inthe d ce ster a Sel without ser spiritual texts cannot be understood by ordinary intelects, “They would never know the real meaning, What nas tO be taken as an established truth they would take it for thesis (theory), and what is thes thay would take itas an established truth. Then they would mix up the whole thing. Giving meanings ofthe sacred texts according to their own level of understanding they would in the end only increase ther ignorance. ‘Agreat devotee named Bhoja has said “A blind father- In-iaw and a deaf caughter-in-iam wentto liste toa spiritual discourse. They heard something else and what was tought Inthe discourse was something else. The black pigment (eyeliner - kajal) which was supposed tobe putin the eyes, she rubbed It on his cheek.” (The story is that during the ‘lscourse the lecturer sald tat the black pigment was Good Tor the eyes. He couls not see and she could not hear. She brought the black pigment and sinca she could not hear she thought that was to be applied on the chee) The ‘whole meshing ofthis Is that what was sald was something different but the listener took very different meaning ‘cording to hs own level of understanding, “Therefore without the Sadguru, the way of Vedanta has necome inaccessible, Because of this yaason also Shr Maharaj was not very inlined to write the sacred text. He ‘used tb say, "The clacple shaule enly do that which the Gury Instructs. He should not act like the Guru acts.” (Should not ‘imitate the Gur out should concentrate on what the Guru hhas taught.) The reason Is that Ifa disciple starts acting ike {8 Guru there Is every possiblity for him to got deceived. To ‘comprehen how a Guru acts with our imited understanding | not possible Ordinarty people worship elther a “Murti (iol) or 2 “vibhutt” (@ Saint who has passed away), and expect their wishes to be fulfle by thelr grace. But regarding idol ‘worship and worshipping @ Saint who has passed away, ‘She Maharaj had given a simple and clear exolanation t0 His disciples. after the passing away of @ Saint, that Is, only after His death, people worship Him as God. They are called Vibhuti. By singing spiritual hymns to them or by seckn mane o >worshipping (performing situa) oF by vision of thelr Ido! ‘one eannat get God Realisation. Only a living Sadgura can ‘ive God Realisation. Paramartha Marg Pradeep (Lamp of the Way to Spirituality - The Bhajan Book of this Lineage) ‘Around that period Shri Mahara had pubished a small text called Paramartha Marg Pradeep. It was published In three languages viz. Marathi, Gujarat, and Kennede (language of Karnataka). In this text Shel Maharaj hac Included al bhajans which were sung three times (morning, ‘afernaon, 2nd nigh). These bhajans were compiled by Shr Bhausaheb Maharaj Himself and therefore belonged fo His lineage. The Dhajans are lke bright lamp pointing towards the True Way fr the aspirant who desires the knowledge of the Self Th these bhajans Shei Bhausaheb Maharaj has alven Information on the lineage and also He has explained the ‘meaning ofsprtuality on the bass of Hs own Sof Realisation, In this text Shri Mahara} has gWven an absolutely clear proof that ritual worship is nothing more than theoretical. Real sprtualty 's far way from ritual worship which Is concentration, meditation etc. Rtusl Worship Is only the fst Step of real spirituality. Tt Is only to purty one's mind and heart. Any form of doing (sciline, penance) is only to party the “cit (mind, Heart). Farge aif aq sear || ‘ecoring to this verse, real spirituality is far away from ‘any type ofrieval worship. This dominating Book hed got very amous, and therefore alot of people had got attracted by it ‘There was algo on increase in She! Maharai's Maharashtrian ‘and. Gujarati disciples. Golden Day and Paramartha Marg Pradeep, these two compositions are excellent in pointing the way to Real Paramartha (ultimate wealth, spirituality) “The Style of Shri Maharaj’s Lectures ‘On the baste of Shri Maharaj’ own Salf Realisation He used to give lectures an the scriptures and stories from the Puranas (mythological apes), and make them totally Understood, Ha used to say that scriptures and mythological pies were given puzzle form (real meaning alwayshidden) by the great, experienced Rishis (seers), The real deep rreaning cen only be explained Dy a Realsed Sacgur. ‘Only after the Sadgury unfolds and explains the various seristures, Puranas, Bhagwod Gta, Ramayana, and Mahabharata can a elsciple understand the real meaning behind In racent times because ofa lack of people who af expiin the real meaning ofthe sacred texts, ell types Of faulty charges are put on religion. The intention of the futhor ofthe stories gen in the mythological texts was to Impart reel knowledge in form of characters (In the form fof a story). The clecples always thovant of real knowledge (Vedanta) as dull and therefore the same princoles were ‘explained inthe form oF witty and Interesting stores. For example, Shr Mahara} would explain the deep meaning in the Story of Bhasmasure (@ cemen) In the fellowing way. Stri Shankara (Loré Shiva) gave a boon to his devotee Bhasmasura, "On whosoevers head you wil put your hand, he will Instanty be burt to ashes.” The ceep Teaning is that everything s ashes or dust, you wil actualy fexperiencethis. Bhasmasura actually tested anc experienced It Inthe end, Lord Vishnu fooles rir in to putting his hans on his wn heae. Then Bhesmasura also was burnt to ashes, thot is, Visnou made him realse that Bhasmasurs 8 350 ‘ashes and nothing else. Then, real knowledge dawned in fhe depths of Bhasmasura’s hear. In this case, Vishnu Is the Godin the depths of our heart. On this earth, whatever {is seen illusion, Renca in the end al 1eturn to ashes. Te ‘only ruth is Brahman (Final Realy). This is the sum and Substance, and due to that the experience which fellows is ‘also the same, In recent times, the 50 called learned people give lectures on knowledge only to fil their stomach and gain fame and fortune with the lectures. They also add music (Gevetonal singing) only for the entertainment of the Tsteners. The knowleege oF the scriptures, Puranas, etc. vihien they sive are nelther for their Self realisation, nor for the Deneft of the people at large. They fit their own stack in Mambo n>meaning of the scriptures according to the place, time, ‘and situation for the entertainment ané pleasure of the listeners ony “The orginal mative of the scriptures which ware written by Rishimunis (seers) was that people should be guiced to the true wey which leads te happiness. Paying no heed to this, the recent zo called pundits (learned people) Because ‘oftheir sefish motive are abusing the scriptures. Therefore people nowadays have less faith in religion. An aspirant ‘Should be on extreme alert (red alert) when dealing with ‘such kind of people. God has given inteligence to each and everyone. Using it everyone should discriminate between the Real and the unreal, and shauld Be more and more attentive and focussed on the Truth. ‘Guru gives alotofinstructionsand adviceto the discinies. ‘A discipe Is aways eager to act accordingly. But they relly on’ use their inteligance and think about what they ere tod, Because of this the main alm that is God realisation ts ‘almost forgotten, and they get fully erkangied inthe web of Ison, Therefore Shri Maharaj used to remind, "A Sedguru will give Instructions, but according tothe Instructions cen, ‘an aspirant must get an experlence ofthe Real Sef himself, ‘According to his own Intelligence he should get an obvious experience or totaly clear experience. An aspirant should be the essence of knowledge himselt” ‘Accordingto isGuru'stineage, hriMaharayhadinitisted the disciples with the Divine Name. In gving instructions He would say, “If one chants the Sivine Name combined ‘with meditston experience happens, and due to that, one actually knows the Lord Giving higher understanding He ould say that whatever you (asciples) were told up till ‘ow was ony ta purify the mind ana heart. Saying this He would refute everyting which was said previously, He would then tell ther, “Ths i only the st step. The Lod is stil far ‘away trom all this.” (Do nat take te method for Realty.) "Being aSadguruwhy dd youglvesuchfalsetnowiedge?” 2 very leamed disciple asked ctreightforwarcly. “For a disciple in a particular stage, special instructions are necessary. IF a new born child Is served with delicacies bs a joctr of eit unnou ear and other sorts of rich food, and that child e9¢ it just think ‘of what will happen to the child. & Guru kri0ws unfailingly the right Instructions @ disciple needs.” Shri Mohara} gave ‘his simple and direct answer to the learned diseple, which obviously ne could not uncerstane. The aiscipi then started an argument with Shr Maharaj for hours together. That disciple because of his obstinacy ‘nd stubbornness started a cispute, but Shri Maharaj was very calm and bountiful too, "Fram today 1 am not your Guru and you are not my clecpe,” He sac n order to end ‘the cispute, "Perhaps you wil fee that My sovereign cover will ot Be on you, great loss oF ealamity wll happen. But ‘you Rave My Total Blessings tat In future-you will get great hhapainess.” A Sadgury Is UY the Greatest! In the end, that cisciple understood the truth of the matter. He then surrendered to Shri Maiara} with mind and heart. That disciple later on reached the level of Sadguru and started ving instructions to peopl. ‘There is so much similarity between the individual ‘soul (ego) and the Atms (Self) that when listening to the knowledge ofthe Sell from the Guru, a discipie experiences ‘oneness withthe Sell. Butin dealing with other people ne acts ‘28 before, that i totally as an ego. A common understanding 's that by reading blographies of Saints oF incarnations, fone gets rsigious merit. Without understanding the deep hidden meaning one reads these biographies ther the incividual soul (Iva) cannat understané the knowledge of the Self, because If would just be tke reading an ordinary history book. “The sole alm of reading the biographies of Saints shoul be that the experience of the Self whien they have acqulre6, how was It experienced in every spiritual ang worldly act, that should be understood, Saints are totally filled with God, in every dealing, in everyday life, A human belng acts {according tothe level he has set for himsale. For example, 2 woman auld never act lke a man and a man would never act lke a woman (extemally they can act but internally they know for sure who they are) In this way ane who fs filed with God, In him, from all the sock n unt 2 >tributes of God, even f ones missing then he cannot reach the Fina Realty, Biographies of Saints mean explaining in etal how they acted (externally). No benefit can be gained from reading the acs. Then Its Just for amusement. With sharp thinking or deep reflection only some benefit can be gained. “Without knowing the Realty whichis beyond principe, the words ofthe scriptures ae useless,” Shri Maharaj would say, In this stustion a question arises in an aspirant as #9 whic is the right way t read the scnptures, The scriptures should always be readin the presence of @ person who has realised the Self. This isthe one simple and direct answer: ‘A person who has realised the Self really knows the dee hidden meaning of the biographies of Saints because His Self sin complete oneness with the Saint whose Biography Is being read! ‘art shearer eat | at shearer tect || "A nani (person with self knowledge) can be understvod by one af who Is already 2 nani (aready enlightened), and ‘a Yogi can be understood by one who isa King of Yogi.” This ‘Statement holds true. If anyone says that without the help of ‘a knower ofthe Sel aiso one can read and understand the Seripture,thenjustask him one question. Many atimeaman {ings te behaviour of ether (ordinary) people troublesome ‘and confusing, then how can erainary people know about he ‘State were a man's ego Is completely destroyed. To what ‘extent can an ordinary aspirant uncerstand the biography of Saints who are ahways abiding In that stats? In the Bhagod (Geeta tie sald, "When the whole wore Is asizep in the night ‘of lanorance, an ascetic is fully awake.” “Me reason for writing al thls in so much deal is that ‘Shr Maharaj would say on the basis of His ov experience, “The dlscple just hears the lectures given by the Guru. The disciple has the abit that as far as the Sadgury i giving the lecture, he does not fee! any need 22 fully understand the knowledge imparted by the Guru. He doesn’t ponder ‘over what he hes been faa, I this isthe situation then how ‘will krowdedge become actual action?” bm er So ese Knowledge of the Self Is such that it Is glven step by step (in small doses), and by folowing that the disciple should trensiste al the knowledge in to actual practice and take an actual experience of what is being said 2 disciple misses Just one step then the atherstaps following wll have no value. The knowledge of the Ses for crecly realising the Selt Ifa disciple does not take an actusl experience then he will be lke Tishanku (stuck between wordy fe and spiritual life) ofthe mythological story, This is because Through knowledge fe believes that scriptures, Gag, anc mythological texts are all lusion, But beczuse of lack of living tin actual lfe, he cannot sehieve the results ofthe lenowledge, meaning unerzing happiness for cneselt, Shei Mahara! was fly persistent that the disciples ‘must actualy experience for themselves the teachings of -exowledge ofthe Self imparted by the Sadguru. Fone does natexperience actually, then the dscple’s state would belice “Tshanku. In order that this would not happen, Shri Mahars} would impar: them Divine Name, which was to thoroughly ‘lense the mid and heart. He wold also Command ther te do Divine Name with meditation regulary without fall, three times In a day. Only then He used to instruct them in Panchikaran anc thus ead them on tre way to ADEs (octelpractice) ané Anubhav (actual experience). Tn the spirtuel serptures there are four great truths Tat Tvam Ast (Thou are That), Prajnanam Brahman (Pure Consciousness is Realty), Anam Brahmas! (1am Realty), ‘and Ayars Alma Brahman (This Self s Reality). These great ‘truths, the so called learned people Just read (ike parrot) land the Isterers just hear (or the heck of ft). But no one ‘ever Sotmers ta reflect on what is tid. Shri Mahara) gave the understanding ofthe real inner meaning of these great truths. Not ony that, He used to ask His disciples to actualy practice and reflect over each ofthese great truth. His style of making the disciples practice was also very aggressive. He would ask every dscple to note Gown in 2 book bow much practice he did per day. By putting the great truths n to actual practice In everyday living, to what extent ‘was the disciple successful oF not, and in which situations ‘poccin Mar = >‘ani how. Al thishad to be written down, He would check all ‘these writings every week All these four great truths are on the understanding of Really. Final Realty i the ony Truth, the universe isan ilusion. The individual soul is nothing but Final Reality (there ts no dliference). This & the primal (root) established Truth of the Vedanta (the last authortative Truth). 1s not enough to have just a1 intelectual knowledge of these established truths. The understanding has to be put Into actual practice ‘everyday lving. Shri Mahara} would say that the whole world te dust chly. If one does not have the firm self Ccamvicton one isnot able to put isto actual practice, and ‘actual practice does not happen then itis very dificult to have frm self conviction (Atma Niscnaya). Both are tually dependent. When does a person come fo Know that he has 2 frm self conviction? One knows when It happens in actual prectice in everyday iving and not therwise. ‘Shri Mahara} used to make His disciples actualy practice in thelr everyday living, The world i an iusion (Gagat mithya), this, firm conviction was to be practiced in ‘actual everyday livibg In which situations i was km, and in which stuatons it was shaky or trapped had tobe writen in the book, This is because in everycay living Snly one has to test himself in situations which happen from moment to ‘moment. In every situation whether itis heppy oF sad, itis very rare to practice with fm conviction thatthe world Is an sion ‘The understanding that Realty '5 the only Truth has become stil and firm to what extent in everycay life 's @ reat examination in tse, This bacornes a real test of the Aisciple’s power of wiserimination (Vivek ~ discrimination between real end unresl) ang dispassion (Vairagya ~ world ls an llusion), Stv1 Maharaf’s way of imparting instructions ‘wil be dealt with iv dentin the next chapter under the heading ‘Spiritual Instructions d 26 aster oSeewiove see > X Spiritual Instructions Sadguru Shri Siddharameshwar Maharai’s spiritual Instructions were on Advaita (Non-Gual) Vedanta. On the basis of the prime established Truth of the Vedanta end according to His Guru's lineage, Shri Mahara} used to impart Brahma Jnana or Knonledge of Final Realty, ceary and listinct}, in His own authoritative oration. His extraerainary style and depth of instruction cannot be described flly and cleerty in one chapter 1 order to understand Hs instructions uly, there are ‘books in which He as olven His knowledge ands essential that the books ue read with utmost concentation. They are °Sulabh Vecant Lahr, "Atma Iman. Guru" (Master Key 1 Sef Realisation) “Achyatma Inanacle Yogeshwar Pact ‘and Part Vachanarnit, anc amrutLaya Part and Part I (Stateless State). (Al of these books are written in Marathi, and there are English translations for some of ther.) Here its only possible to give @ general outline of His clear and Aisne way of imparting instructions. “Tat Tvam ASI" (Thou a/@ That) this great truth fom Vedanta, and "Poramatme To Tuchi Jan" (know that You fare the Final Realy) ths saying from Dasboch, He would With His Forceful yet subtle tact, convince the listeners. In Otder to clearly imprint these truths in the mind ane heatt Of the listeners and ave them follow i in actual practice, Shri Meherajs skill was uncommon. To explain such higher Vedanta (knowiedge) in clear, direct, and utterly simple language requires Total Blessings from Shri Sadgtir, Sho Mahara} had already obtained that “The boon which Saéguru Shri Bhausahed Maharaj had given as fully and truly successful In Shri Maharaj: educate oratory. This assurance is certain, Tn explaining the principles of philosophy stn total saf resolve (Atma niscraya) He would convince the listeners with remarkable Skil Seeing this twas mat surprise that highly intellectual {nd learned people would be totally charmed by Him, sutras dIn the Guru's lineage the accomplishment of the ‘oneness of Jnana and Bhalti (Knowledge and devotion) is very slonificant. Devotion is the Mother of Knowledge. By intense devotion to the Guru, worshipping Him with ful faith only, con the knowledge of Sef Realisation arse in ‘one, and be assimilated, Then and only then Real Devotion fs accomplished. In the end there is total unity between knowiedge and devotion. In the previous chapters the readers can feel the extreme and absolutely clspassionate ‘Guru Bale (devotion to the Guru) done by Shri Mahara}. Im this chapter His instructions on the subject of Jnana (kowledge) is explained clearly according to our capacty. Inthe begining ofthis chapter and the previous chapter ‘Shr Maharaj: way of instruction was dearly explained, and now His extraandinariness in Instructon wil be explained. ‘Also clearly exalained is now Shiv Maharaj made His disciples ‘actually practice the teachings in everyday living. ‘Shri Maharaj was of @ strong opinion that not only men but women and children should also be Instructed in Brahma Jnana. In the scriptures i sald that women and ctileren should not be tle the knowledge of Realty, an for ‘others alco their authority should be seen before they can be instructed, But Shei Maharaj would give dlscourses to ‘everyone without selecting them or seeing thelr authority. He was of strong conviction thatthe Guru has the force and power to make the disciple an authority (ready to receive keowedoe. Tn 2 school, students weth sharp or dull intellect come to stucy To teach them property Is the responsibilty of the teacher A master teaches with his powerful conviction and the siscple should assimilete that knowledge in himsolf ‘according to the level of his own understanding. Shri Maharaj would aleo give instructions In this way. He used to ‘say thatf one goes an ooking fr author in disciples then ‘the purpose of giving the oft of knowledge would remain very ite, Everyday @ lot of people used to Isten to His lectures. ‘are & we wel F Fa | According to tis saying there may be inrumerable csciales but out of them maybe > sere Se wou se? only one would realy Inquire about the Realty and would fully reflect on the knowledge which he has herd. Again fut of these innumerable real inguleers maybe only one ‘would reach Realty with certainty. Shri Maharaj knew this thoroughly and In-cepth. Stil He would shower the gift of keowledge Bountifuly with open hands. He used to say, “T have sown the seeds of knowledge in the people who come here, According to their stronger for lesser level of understancing power, the seeds wil ‘ow." Guru teaches the knowledge with great concern and eemestness. [tis the discple’s prime duty to reflect upon the knowledge given with single minded devotion and thus ‘et enlightened. A mother makes delcious and nourishing food and serves it fo her chleren, Though she has served the food rightly, I is the duty of the children to eat it and digest It I they don’t then what can the mother do?" ‘According to the deep impression of the powerful knowledge which Shri Mahara) has sown in the clscple's heart and min, Rr conviction about i wil unfold and wil be unfolding inthe Future, According to the clecile’s level ‘of self conveton, in that proportion Self Realisation is going ‘to happen, ther Is no doubt about this. ‘Shri Maharay’s Distinct Way of Teaching ‘According to Shrt Maharaj opinion, right from the beginning, splnitualty and knowledge was very aiffcul, to understand. For the people of dull intellect mas ‘unattainable. Therefore IFtis instructed in simple, easy, and lect language it could become attainable. I the language Sanskrit 5 used, which Is very dificult to understand, then very rarely person would grasp its meaning. The so called learned pundits use ths language and it is doubtful as to how many people understand ther lectures clearly ‘According. to. Shri Ramakeishna Paramanamsa the scriptures are @ mixture of sand and suger. A Self Realised Saint only can extract sugar from the mixture and give ‘total saisaction to the disciple. Therefore the asciple’s lunderstending becomes powerful ony when itis hear from the Guru's mouth. A lot of people think that this knowledge ‘can only be gained after endless births, and then only “spits inavuctons p>econ reach its finality, But the Saints say, "Io this very Doli, and with these very eyes, I wil see the merriment of emancipation.” An aspirant should foster ths kine of strong ‘attude, This was She Meharays strong opinion. If ne puts charge on endless births then there would be no scope for fa man's own effar ‘The style of Shri Mahara's teaching was simple and cy. A lve (Indlvdval soul) Is totally Feghtened by the word Jnana (knowledge). But Shri Maharaj would say that knowledge is nothing greet. 3nana means knowing or understanding. He was Just amazing in breaking up a word ‘and making its meaning carer. For example, Lakshman (Lord Rama's brother) = Laksha (Real Goal) + Man (heart ‘and mind), Therefore Its real meaning &, keeping the Real GGoal in the heart and mind with one-pointearess ane should do Jap (continuous repetition) of the Divine Name Ram (Ram means that Reality which pervades everywhere). The lsciple vio repeats the Divine Name in tis way betomes the beloved of Lord Ram. ‘nother word: Ram Nasm = Rom (Reafty which pervades everywhere) + Naam (Na Abam ~ I am rat). ‘Therefore, Ram is the greatest ané the only one, and I am something or someone has absolutely no significance. With {this egoless feeling if the Divine Name remembrance is done then thet is real Jap (eepedtion of the Divine Name).. Maya ~ Ma (not) + ¥2 (that), which means ‘that which Is not’ (llusion) In this way, with His extraordinary ski in breaking of words He used to give top of the ne lectures In Marathi, Kannada, and Gujarati languages. His education ‘was only up to second standard In Marathl. Sut stl We used ta give extraordinary in-depth lectures on the extremely difeult to understand scriptures like Dasbodh, Eleathi Bhagwat, Sadachar, and Yoga Vasistha’. ‘Sometimes He used to give lectures for half an hour to ‘ne hous and at other times it would be from one anc half hour to two haurs, His main aim was that while explaining the lectures, the disciple's mind and heart should be frmiy ang dearly convinced. Once feturing ona verse in Dasbodh ‘rom Chapter 8, Sub Chapter 3, Verse 1, which was “Why ‘are you asking & story of that which has never happened,” He gave lectures on this very verse for 21 days! Sha Mahara} had one very distinct habit. While giving lectures He would ever ever point out any merits oF laws in the discipes, ‘Ngo i the disciples had any doubts, without thelr asking they would get their answers in the lectures. ‘Shri Mahara} strongly emphasised on discrimination (Vivek) with dispession (Vairagya) in His lectures (Discrimination and dispassion should go hand in hand ke ‘two sides ofthe same coin.) He used to say, "Listening to the lectures, a discipe's mind and heart should be wounded” ‘Gust as 2 wounded person desperately searches for 2 coctor, Soalso aalscipie's wounded neart and mind wil truly search fer the Final Reality.) Only inthis way Poramarth (spiral tukimate wealth) would be understoad easily and simply. Cut i in haf In one strike, or cut it in to two parts witn @ ‘single strike. This strike (wound) isthe firm certainty on the diseipe’s mind ana hear. ‘Until one gets a frm conviction tnat whatsoever Io seen is illusory, which elgo meens inconstans, perishable, ‘and deceptive, tl then itis very clffiult to achieve true knowlecge. He used to say, “illusory means ane does not have to throw it avay. One just has to realise its deceptive ferm and then bring it In to action In everyday ie Otherwise, even Ifthe knowledge ofthe Self is understood (intellect), It wll never be totaly imprinted on one's heart and mind. It woulé not come in action aso." ‘Aecorcing to the transiaton of Grahma Sutras, ‘an aspirant who hes In him the four qualifications. only Js ft for ingury in 19 Brahman (Reality). These four qualifications are: 41) veka alscrimination 2) Vairagya: dispassion 57 Saas Bacar Soe Var a Lord Ram wear By So d wo shoserat st atnou soe 7 Ras Soa Sona reson aan WT By Mana Va ‘ye in somnerar by Sankarachane sorta! nstetons a >1) Shatka Sampati sb wealths’, and 44) Mumakshatvam: intense yearning to attain eration According to the Brahera Sutras, inal a student had to practice dscrmination and dispassion for some years, land only then knowledge of the Self (Atma) was taught ut Sho Manaray’s authority was such that as @ Gury He tused to intially give Instructions on the knowledge of the ‘Seirand then He would give lessons on dispassion. (ust the ‘opposite of whet the scrntures taught.) He used to say that IF the subtleties of knowledge are not understood, dspassion cannot be imprinted. The subtle point of Paramartha (True Spintualty) is knowledge and devotion being together as ‘one. Shri Sedguru Brausahed Mahara) used to say, "The root of devotion is dispassion.” The roat of knowledge also Is espassion, nence f one isnot resolutely dispassionate, ‘yue devotion wl never be accomplished. Explanation of Panchikaran (The five elements coming together in one place) 1m worldly life i there is 2 desperate need of gold (money), that fe cannot be ved prapey. Inthe seme way {ar ane wino wants te accomplish Paramartha then one must cleerly understand the explanation given on Panchkaran. ‘The meaning of Panchikaran Is, "The great five elements, viz. earth, water, fire, wind, and space, have become one.” In the 'pinda’ Gody) and Brahmanda (universe) the Five loments nave Become one. Cleary understanding the Body and the universe, te Atma (Soul), which resides ini, 15, ‘also understood leary “Ta understand this Panchikaran in vartous ways, the ‘Saints have explained the following. If every part of a thing (matter) is explained then one an understand how I l= made and with what material t's made. For example, water ‘ater = H,0, The scientists have told ths. Ming twa parts Tes alts we Soe (Gone ha Geese pal et Spates" peat ap tla, parr Sod pl ‘0, Shedd (otal eh the words of the Gru}, and Samachar (tui sneeaten dm tater oS wth sap of hydrogen with one part of oxygen wil give us water In the same way all the things in the Body and in this universe, IF they are explained properly, then one can experience that teverything Is made up of only two things: five elements (matter) and ‘Chaitanya’ (consciousness). Tn the scriptures of Panchikaran, Saints have explained thatthe micrecosm nas four hodies and the macrocosm also has four bodies. The four bodies ofthe microcosm are: 1) ‘Gross ody, 2) Subtle Body, 3) Causal Body, and 4) Supra Causal Body. The four bods of the macrocosm are 2) Virat, 2) Hianyagarbha, 3) Avyakt, and 4) Mula Paki. The four bodies ofthe microcosm and the four ofthe macracosm have ‘covered the individual soul, this should pe understocd. In this scripture, ifn Individual sou understanes what is the acton happening in the four bodies then he would be released from It With this expianation one can clestly understane as to winat processes happen in the body. The processes in the macrocosm also can be clearly understood Inthis way, the trouble wnich an individual sou has regarding mlcrocasm and macrocosm can be easily understood, Microcosm 's made up of five elements. They are pace, wind, fre, water, and earth. Just by knowing this theoretically one cannot understand it. These Five elements ‘ate together as one, and they cannot remein without each ‘thet when tis expained with subtle insight only then cen tbe understood. In each element eis al the five elements are present ‘Shri Siddharameshwar Mahara} had given a detailed ‘explanation ofthe Panchikaran sriature in islectures. Those who want to accomplish or achieve Paremartna must read and understand the explanation. It's extremely Important. “This microcosm and macrocesm has become a great puzie for the individual in recent mes. This exolanation has made Itmuch simple and eagy forthe aspirant. Inthisdescripton enecan seshowtheSelfand Chaltanya (life force) behaves wile remaining totally untouched. 50 ls the Saf can be cleariy understood as untouched without ‘any attibutes ane withoue any mecifeation. Only then ean tne get the certainty that ehe same Self is f, or Lam the nme. spina teens 2 >‘Those who believe in Ishwar (God) call themsvives devotees and according to their aun liking they do devotion. Real Devotion is accomplished after one is firmly resolved in the knowledge of the Self, Otherwise courtless people perform devotion according to thelr own understanding. ‘They limit themselves to the extent of performing rival ‘Worship ony. This kindof devotion has never become @ pert fof them, hence it does not come down to actual behaviour In feverydey tvng. With the low kind of power ofthis worship their actual behaviour never changes. Ther vices do net get Fished and the growth of thelr merks Is never seen. ‘Shri Maharaj would say, “Everyone should try to Understand the lecture which you listen here, and then reflect upon its meaning. The cows and buffaloes eat ares. ‘Then they sit and chew It, Then rursinate. In the same way ‘the ascites should listen tothe lectures and then regularly reflect upon its meening. They should resolve to have ‘the Gurv's Instructions imprinted deep in their minds anc heats." cording to the depth of one’s reflection, coupled With the level of interest and earnest longing, thelr intenstty ‘il be more of less, For the one who has eamest longing for attaining, his reflection wil be Intense and very deep. TE wl be Imprinted instantly on the very depths of his mind ang heart. This Is obvious and open. ‘A disciple has to go through three experiences. ‘They are: 1) Experience of what the scriptures say 2) Experience of what the Guru says 3) The cisciple's own personal experience ‘Therefore, the experience of what I said in the scriptures, the Guru explaine in detal (on the basis of His own experince) and breaks it down in simplest form sclosing the real meaning. The Guru's experience and the lsciple's own personal experience (plus the experience of the scriptures), i these three become one then the disciple gets total satisfaction. After receiving knowledge trom the scriptures and getting instructions from the Guru, the personal experience ofthe aspirant must gain frmness and > os suoter ot Sot weno sok ust come down in actual behaviour Only then it ean be said that spintual practice has become 3 real thing, Saints after accomplishing all three experiences, lived thelr expereence In actual behaviour. Thetis the reason why they were adored. First they dd, then they instructed. The ‘One who does as He speaks, He Is ft to be edored. This, cannot de doubted, ‘Shri Manara) instructed, “Instead of merely imitating the Guru's external actions, a disciple should behave according to instructions given by the Guru. In this way only can he profit or gain something.” In His teaching He usad to put alot fof emphasis on Panchlkaran and Sadacher. ll the important Incantations (mantres) ofthese two scriptures were to be learnt by heart bythe disciples. They also had to rece what they would learn. This learning by heart end then recting loudly would greatly help In the lessons’ explanations ‘getting imprited, TE was not that Shei Maharaj only gave instructions on krowledge. For Him it was very important that knowledge be followed by actual conduct. He used to ask everyone to keep 2 notebook with them, According to the instructions ‘given on knowledge, how much actual conduct was flowed, had to be writen In the note book. This practice was cone {0 get the understood knowledge into actual conduct. Tis practice was also coupled weh Viveka (aisrimination) and Vatragya (cispassion) going together. The Instructions given in Panchikaran and Sadechar point toward actual practice only. Shri Manaral would say, “The whole word is dus.” Following this saying, one hed to put itin actual practice. Shei Meharaj would osk His eseples to keop a daily account in their note book of how much time they could practice and in which situation was ft possible or not possible, All this had ta be written down. BY checking ‘his account every week a ciscple could easy uncerstand ‘how firm the practice was getting. After that, another thing {0 be practiced wes that everything isin the form of water ‘Then in the form of fre, form of wine, and then form of space, and then In the fm of fe force (Chaitanya). in tis way, step by step, tis practoe was taught to galn firmness a a}‘that all the fe elements and the winole world isan iluson, tihich means not constant and totaly deceptive ds sero Sa tout oP 8%> Xt Various Pilgrimages Dwarks In the month of April 1927 Shei Maharaj went on @ journey to Dwarka (8 holy place which was Lord Krishna's kingdom inthe state of Gujarat). This was His first journey by water (ship). Alt of lscples went with Him. Shri Manara's tora was such that wherever He went, whether it was a ‘common place ora pilgrimage, He would behave accorcing tw the customs of that place. Therefore, everyone would be happy in that place and situation, Baeauee of His behaving In such a way, 2 Valchnava farnly (peaple who believed in Lord Krishna) who haa gone with Him felt extra happy on the journey. ‘Shei Mahara} always used to say, “An Enlightened Man_ always funetions or behaves. with destrelessness and egolessness in any situation or In any undertaking. “Therefore He Is never affected by any suation’s pleasure or pain’ So the question arises that why shoul @ Great Enlightened One journey to these paces. The answer is that ‘hele plgrimages to holy places are not for thel- ov purty but forthe upiment of the comman masses, In ordor to ‘sive glory and light to the holy place in which the common people have felth. Their rath is that these holy places will purlly ther. Therefore the Enlightened Ones go there and ‘lve the necessary guidance. ‘After finishing the pilgrimage of Dwerke, Shi Mahara) returned to Mumbal. During that time Shri Meharay’s greet lsciple Shi Vakherio’s nephew ‘Shei Ranchoddasbhais mariage was xed. Coincidentally “Shri Maharaj was ‘also present In the celebration. Later on Ranchoddasbhat established Shit Maharajs monastery at a place called Karvar (in southwest India near Goa), and spread the teachings on knowledge and cevotion. In every spiritual or worlly uncertaking of a Great One, there is alays a pious ‘and pure purpose behind it. Stiri Mahara) would always say, “Any undertaking ofan ignorant soul, whether spiritual a 7}‘or worldly, is always without 2 purpose." Therefore the ‘whole undertaking becomes useless and an utter failure in the end, ‘Bagewadi - Inchagiti ‘Shr Maharaj then went to Bagewed! with His disciples. Ina year He used to go one or two times to Bagewadl to take full rest. He used to feel a5 if He fad come to His ‘maternal home. For celebrating the Saptah He used to 9 ‘often tothe glorious nchagi. In between, He used to goto His house in Sholapur. Staying in small vllages like Bagewedi and Path, everyday prograrmmes. would be set according to Shri ManarayS wish. In big ces mostof the disciples are working, hence the everyday programme would be aecoraling to thelr converiance,IEwoud start and end at exact times, Tat kind of restricion was not there in smell villages. Shri Mahara} Used to say, "When I lve lectures in big cities, I have to ‘ack as @ lectwer for one hour. Here in Bagewacl, I discuss knowledge in the form of = dlalogue. That goes on for 3 longer time, Therefore various daubts of the disciples get ‘deared." In Bagewsa! His clscussions on knowledge would ‘90 on fortwo so Four Sours ‘Wan sh Mahara; would stay In Bagewacl, Incnagi, Solapur and Pati, lot af cscipies from Mumbsl would be tare with Him, They would ome to bein tre Hoty Company (of Shri Maharaj and they wouid abundentiy drink the nectar ‘of krowiedge. Shri Maharaj would not behave with them in the form of @ Guru, bus He would behave according to Hi regular nature, thats, just ke a and. Shei Mahara) used fo always say “Ifa Guru sees His clsciles es disciples ont, then He is incurring a great sin. Because behaving inthis way would mean destroying one’s own Self. Behaving 2s @ Guru's alzo one kind of e90." “a earned man sees everyone with equality” According to this saying, to look at everyone with equaly really means looking at everyone with the feeling of Self (as one's own Self). Shri Maharaj would say that, "If Tee everyone asthe Seff only, are the dscples apart from the Self? Only white ving lectures, inorder to give the git of knowledge, {see > es osteo Set wtpou sar them as dacples, Otverwise ft would be Impossible to give the gift of knowledge. In the lectures I have to come dawn fone step below my Real Self State. In the lectures, I play the rte of giver of mowledge. Because of this role, a tro Is formed, that ls, giver of knowledge, recelver of knowledge, ‘and the act of giving Ynowiedge, ‘This trio always forms commotion, which means t destroys the Self State. (Final Really 1s essentially One, therefore there can never be any to.)" ‘Shri Manaraj was so greet, noble and bountiful, that ie is very ofutt and rare to find that kind of greatness, nableneas and bountuinees. Everyone, men and women alike who had stayed in ‘Shri Maharaj Holy Company felt grester bliss than the Diss of heaven. He was lke a great sprtual magnet. The bliss of staying inthe Holy Company of suc, an Awakened One, who sees everyone as the Self, cannot be described in words. Shei Maharaj used to behave with every dip with such egoless afirity (oneness) that every disciple used to feel thet he or she isthe only ane extremely loved by Shri Maharaj. They used to get this kind of experience because SShri Maharaj would be In formless form Himself. Formiless {orm means inthe form of Final Realty. For the Great One living in the knowledga of Formless Form, ether people see Him as the Lord in Human Form. The reason Is that the Innermost feeling, which an Awakened One has, that very feeling, outer (common) people can personally experience. Shri Mara} in Hiseveryday transactions used to behave vith the fem resolve that the worl is an ikon, which ‘means “dream Tike: In 2 dream the ector ha to perform a character which is totally diffrent from himself 1 the actor ‘doesn’ become one withthe character ne is playing then he will not be praised because the character which he is playing would be useless. While being totally one withthe character, the actor even for a moment nevar forgets who he or she really le. So slo the Great Ones who have reached oneness with the Real Sel, co their everyday transactions. with ‘other people. While doing this the Awakened Ones never forget wnelr Tue Self even for a moment. Being In total svnhunmens » d‘oneness with the character he fs playing, Is the mark of 2 great actor. ‘The saddest plight of the Individual soul is such that ‘every Individual soul always has to unergo & lot of pain, Happiness of pleasure is very less in comparison. The reason ls because he takes the situations in life as true, and therefore forgets his Tze Sel. This 's ignorance. Ifthe actor forgets himself and stats playing the character in his dally life even ater the drama is over, that actor foal ora wise ‘man the readers snould decide. For example, @ man takes up the character of @ married woman in-a crama, After the drama iS over, if the actor ‘Starts behaving ike the wife ofthe husband in the dram, he becomes a laughing stock for other people, It woule be hilarious, The cagular role the Eniighteried Gne has taken, He perform It withthe feeling of total onenens, In imitating the Enlightened One, the Indivcual soul thinks that its @ great blessing. By behaving as the Great (One behaves, an individual soul fees satisied. He feels that {hiss accomplishment. He feels a great accomplishment by reading biographies, commentaries, poetres, or attributes ‘of Great Ones like Rama, Krishna, Tukaram, Ramds, or By heating allthis. These attrioutes of Great Ones, where they are sung, they beleve that place becomes 2 holy piace. But just by knowing ar explaining the ettnbutes of the Great Ones, an invcual soul can never get a vision of the “Tue Self Understanding the essence of the lives of Great ‘Ones is the real accomplishment. Thora is a very famous Saying, “Greatest and Best Stata Is the Statolass State (Cuntural State), Middle Stateis meeitationandoncantration. Lowest State Is Idol worship. Lowest of low states is Visiting plorimages.” ‘The events in the ves of Great Ones have happened naturally according to the station then. The situations which were good ar bad, according to the public point of view, an Eilghtened One never lets it affect His Self State, He behaves according tothe Trt witha firm resolve. Being head strong, thus, He would come in face to face contict > 00 ster o Seif witout so vith Maya (luson) which He would face bravely rernalning In Hie Natural State ‘Shri Maharaj used to say, “The Enlightened Ones have to practice facing such situations. In every situation an Enlightened One's Sef state becomes more and more sol. “The true and frm resolve af His Self Nature becomes Sure and fixed day by day. Therefore for an Enlightened One, the work's transactions, its grandeur, and His very awn body also Is ream lke. He knows thet itis like the mirage shining In the desert. In every undertaking He is utterly one with Hig Sef State. This Is callec Viena (living beyond the body) State. It's also caled Fully Accomplished State or Abiding inthe Beyond, Matheran (A hill station in Maharashtra) In that period Shri Mahara} came back to Mumbai and as respectfully welcomed to stay at the bungalow ‘of His disciple Shr Krishnarao Pathare. Then the whole family became disciples of Shri Mahera}. At that time Maharashtrion disciples became greaterin number, Everyday programmes of Shri Mahara! were celebrated regularly at Shri Patnare’s bungalow. ‘Shr Mahera)sbody had become verylean. ShriPathare’s ‘elder brother Shri Genpatrao Pathare had also become 8 ‘iscple of Shri Mahara). From then on the programme of bhajans and lectures stared being held every Saturday in the bungalow. This programme afterwards went on tke that fora very long time, 1n the month of May In 1929 Shri Maharaj went with His very great disciple Vaenaria'sfarly to Matheran which Is @ very cool place. He stayed there at Wr. S. Banister (an ‘agvocate of law) bungalow which wes situated at Loulsa Point. He stayed there for one month. His other dscples {rom Mumbai would gett vst thelr Guru and be in His Holy Company. There all the arrengements would be done by \akhar'a's fay. Shri Maharaj would not only go for sight= ‘seeing but would give lectures cn knowledge ofthe Ultimate wealth fo His csciples. Therefore His dscples would get health benefits of ‘the place and with that get knowedge also. They would venous Plrmages a >‘experience first-hand how Shel Meharaj used to live His dally life, There was absolutely ro king of fakeness in His ‘everyday life. His regular way of living was plain and simple, Playing games with His disciples He would benave with them as friends. Ar that time His disciples woulé never feel that He Is our Guru, They would feel 2s i Shei Maharaj ws thelr loving father e loving mother. While in Matheran with His dlsopies, Shri Maharaj would play a game called ‘Atapat’ Inhildhood She Maharaj was en exper n this game, Tn the Haly Company of Shri Mahara, whoever came, whether it was 9 child, young, old, poor, rich, learned, literate, very learned, oF ignorant person, He would be totally one with them Just ike sugar mixes with mike Shri Maharaj would do Guru Bhajans very lste at night. That ‘bhajan, which would be sung with eamest devotion, would {0 on for avery longtime. Aerwards til dawn He usad to lay cares with His disciples. at that time forgetting the level ‘of Guru, He would interact freely and openly with everyone, ‘With playfulness, He would act ike an ordinary cara player ‘Nter staying fora month in Matheran, Shr Mahara) fst went fo His Nisthan (own place), Bagewadl, and then to His Guru's abode, Inchagir. After finishing the Shrawan Saptah there, He went t@ Mumbal, There He stayed at Madhav aug. Everyday there would be programmes of bhajans, lectures, etc His instructions were in the form of the river ‘atmewiodge. Various dlsciples and devotees would bathe Ine to the heats content. He uses to give lectures on the scripture Sadachar writen by Aci Shankeracharya and ask the cisciples to leam the stanzas by heart. At ather times also, a Jt of aspirants used to profit fom His lectures. ‘Shri Maharaj used to give lectures and reve aiscusslons on knowiedge in the language of Marathi or Gujarati. Shri Mahara’s awakening strength was so Influencing that aey aspirant who came with a desire to realise the Truth never went back without being totally satisfied. Those people who ‘ame to Shri Mahara) to test the substance and level of His knowiedge would In the end feel tocally ashamed of thelr alm. Getting influenced by the powerful lectures of bon snes ‘Shei Maharaj they would be lkerally captured with love and ‘2ccept becoming His discs. Pathri ‘ter completing the Olwall Saptan, Shri Mahara} went to His Guru's sbode, Inchagii for the Margshrsh Sapean. Many disciples used t0 always accompany Him. In Pathe, ‘Shri Maharaj rad @ very old friendship with a farmer. Sri Maharaj used to talk, belng completely one with Him, without [gry reservations. Wth great Wiendiness they used to havea cussion on farming. A that time, if person would come ‘Sho was not acquainted with Shri Mahara, then he WOuld be perplexed as to whether He isan Absolute Accomplished One or 2 farmer In His vilage Shr Maharaj used to lve lke an ordinary vllager! His fe was a veg experience of the Final Reality. Every word, every thought, and every deed of His, manifested the knowiedgeof Fira! Reality. Whatever He had said always. came trie ard reached fulfiment. He never used to believe inmiracles, nd never used to perform them, Butin His life, In many stations miraces have happened naturally and easily If one hac to describe all these then a separate book vl Rave to be written. ‘Shr Mahara} was a very Great Saint who was the Final Reality. Shei Samarth Ramdas says in His book Dasbodh, A Sadhu (accomplished one) Himself never performs any miracles, ut because Hef traveling on the True Way, otner people according to thelr own level of devotion experience ‘the miracies. They experience the power and greatness ‘of the Sadhu." In'Shet Mahara/s presence and also while ‘He was not there, the disciples could experience various smiracies happening, Meeting Shri Mahara} actually was so auspicious, influencing, and fruitful, that any aspirant whether with desire or desirless would receive what he wanted according, fo his innermost feeling. A desireless aspirant received the Lkimate wealth, and desiring aspirants would get the certain, thing they asked for. By meeting Shri Mahara} many people got enlightened, and many got to reve ther lives, There are mary examples of what is aid above, vvanousPlonmoges 2 >Inchagivi- Sholapur From Pathri Shri Maharaj went to His Guru's abode Inchagiei for the Saptah on Shri Bhausaheb Mahara/’s Punyatithi (anniversary of leaving His body). Shri Sadguru ‘Bhausaheb Mahsraj lef His body on Magh Shukla 3, shake 41835 (Indian calender) - 1914 AD. From then on, they would ‘celebrate the Septah every year: In this Saptah thousands. ‘oF people would attend end pay respect to Shei Bhausaheb Mahara's ‘Samadhi. There would be @ programme of lectures, kiran (singing God's names), and bhajans for three days and nights continuousiy, An idea plgrimage is that In whlch Saints and aspirants gather and get immersed in te nowiedge of the uttmate wealth, With this knowledge one ‘an swim acress the oceatr of wordlinese and accomplish ‘imate bliss ‘After finishing the three day Saptan celebrations, ‘Shei Maharaj went to Sholapur to the house of His great disciple Pani Master (Shri Malkanna Salvaru, Engineer, Wier Works). He stayed there for one and a half to two months. Every morning He used to give lectures from 6am to 7am. afer that Morning Bhajans woule be done, In Sholapur many advocates anc other learned people used to ciscuss knowledge with Shri Mahara. They were experts In theoretical knowledge (no experience). With only clever ‘speech they used to discuss the knowlodge af the Saf, Paroksha, (hich ie not visible) with Shit Mahara) Listening to them lovingly, Shri Maharaj would explain ‘Aparokaha (beyone Self or whet you really are) knowledge Jn a few words, on the basis of His Self Realisetion, thus. proving all thei dlscussion on Paroksha knowledge totaly ‘wrong (utter failure). Hearing this, the learned people would be astonished and would realise their mistakes The easily accessible path wich the Guru teaches is so subtle and afl that if seen on the surface level, the Inger bls ofthe ultimate wealth cannat be comprehenced, Tis sad that the one wine enters deealy into the ultimate Wealth attains greatest bilss, and the ones who see it from the outside burn supertcally. The reason is that the knowledge ofthe Sef can only be taught by a Sadguru (one ad os postr of Sth wenoue str’ who has Himself achieved it) Only the one having implicit faith in the Sadgeru, for that one, the knowledge ofthe Sel Is extremely easy, lke geting It inthe palm of his hand. ‘Until the discussions were on with Shri Mahara) these “experts in theoretical knowledge would feel calmness of the ming end heart. Afterwards they were as before (no ‘chenge), Therefore even after having many discussions on knowledge with Shei Mafaraj, they could not understand ‘even In their dreams wnat was meant by the Bis of the Self (cue to lack of practice). Therefore they remained unsatisfied and never reached anywhere. Later on, Shei Mahara} went to Incheoit for Chaltra SSaptah, Shri Bhausoheb Maharaj was born on the day of Ram Navami (bithday of Lord Rarna). The Saptah would commence on Ram Navami (Sth day of the month of CCheitra) and end on the 13th day of the month, It use to tend on this day Because on that day She Nimbargi lahara} (Ghrt Gurulingajangam Mahara) left His body. Sometimes, Shri Maharaj used t 90 £0 the vilaoe of Nimbargi to fee the Sapte, ‘After finishing the Saptah a Inchagin, Shri Maharaj came back to Mumbal. Then He went to vilage near Surat (ay Inthe state of Gujarat), which was called Hara, mith Fis great disciple Vakharta and femily, and stayed tere for fone ane a nal month. In Hajra tie weather ' very £90. From tare Shri Maharaj came back to Mumba. Journey to Nasik Taround that time Shri Maharaj went with His csciples to Nasik, He stayed there for one and 2 half month. While touring “Tryambakeshwar, Granmagin, Gangadwar, etc, fn enlightening incident happened. Shei Mahara) used to ‘always carry with Him a beautiful sliver framed portralt of His Sacguru Shei Bhausaneo Mahara. That portrat got lost somewhere because ofthe carelessness ofthe disciples, The lsciples started worrying and were anxious. What would ‘Shri Manara] say, would He get angry, what answer should be given te Him, thinking started on these nes. 1h the end, they went and told Shri Maharaj that the portralt had got fost. He Said with unruffied calmness, —— >“Carefully check everywhere.” Listening to these words the disciples were astonished. One ean understand by this inldent that even ifthe most beloved thing gets lost, an ‘Accomplished One is absolutely indifferent and without ‘ny worry! The Accompished Ones have proof of their lscrimination combined with dispassion regarding what 's the value and how much is the value of the World and orialy tings. ‘In this way for around two to three years Shei Maharaj Journeyed to various places with His disipes. This was an ‘enlightening experience for the dscpies; there is no doubt about. ‘Shri Maharaj would always celebrate Sivi Bhausaheb Mahara/’s birth anniversary at Inchagin. But that year respecting the disciples’ requests and humble wishes, It was celebrated in Mumba. On the day after the celebration ‘Shri Maharaj went by train ina reserved coach to Inchagi for Chaitra Saptah. There, a silver pelanquin procession was taken out with great pomp and Fesvity. ARerwards in Tnchegis, every year, in avery Saptah, this palanquin procession was taken out bn seuvarwnaene 3 1 rey kati In 1929 while Shri Siidharameshwar Mahara} was staying in Mumbai, Shri Hiralal Vakharia’s son’ Shri “Tibhuvendas Vakharle ordered a sliver temple of 12x12" inorder to place a photo of Shri Bhausaheb Maharaj init ‘ile traveling, Shi Sidcharameshwar Mahara) would take this small temple wth Him. The photograph was of Shri Bhausaheb Manara} siting on a square seat. Inside the ‘temple tis photograph was tie. In front ofthis temple, to sphants were standing and on their backs were two plas. Behind these two pillars on both sides of the photograph, were Jay and Vijay. (In mythological books ay and Vijay are gate keepers of the Lords house). They vere in standing form in the statue ‘Above them a canopy was fixed and the steeple of the temple was made of sliver In font of the photograph thers was an audience hal with @ pedestal and in tie middle of the hal was 2 smell tortoise. The whole inside and outside of the temple was adorned beautfully with decoreted carving. At the bottoms of the temple were four smal pilars for its seit. ‘The silver temple was made in Mugbhat in Girgaur, Which is in Mumbal. Shei Mahara) used to regularly vist ‘the gole smith who was making this temple, He would take Interest in the making and with great attention He used t2 order for changes and would have it dare according t Hs pecifentons, Whether it was decorative carving, tartlse, Or tha statues of lay and Vijay, thelr shara features, or the ‘square seat of the photograph, He would Keep a very keen {eye on all of this. (Nathing would miss His keen eve.) From the above one can fes! His intensity of devotion, ‘and how much He loved ara revered His Saguru. In that Weegee Deuce wana OTST, SS {era Krew es Pretyahara ‘ence soumty to kashie wdsame year Shri Maharaj ordered two lngas to be made of siver to be placed on the lingas on the Samachis of Shri Bhausaheb Mahara} and Shri Gurulinpsjengem Mahara} in Inchagit, He then ordered for two silver masks to be installed on the Samadhis. Then on botn the Semadhis (wo ‘domes and two decorated silver frames were made, On the Front sides ofthe frame were two stancing elephants, These ‘three, viz. the domes, frames, and eleahants, were made in ‘such a way that they could be put on the top of each other or could also be dismantled ‘oth the Samadhis were covered with decorative velvet ‘ant a robe mad of threeds of silver with fringes was made, ‘Before the free Diwali Utsav of 1929 all those things were ‘made ready. After that at the celebration of Sri Bhauseheb Mahara’s nya Titi (the day He eft His body), Shri Mahara) took all these things with Him to Inchagir. According tothe. scriptions soove, al these things were taken to Inchagir inthe month of Magh (as per Hindu calendar) in 1930, Then these things were decorated en the Samachi and the Saptah was hel In 1931 on the bith anniversary of Shri Bhausaheb Maharaj the silver palanguin was made ready and forthe fst time a procession was taken out. At that time Shr Manara} ‘was Saying in Mumbai ot Madhav Baug Guest House. The palanguin procession started from the place where. Shri Maharaj was staving. As soca as the news spread thet @ palanguin procession was taking place, immediately people singing bhajans ane a band of players of Lezim (performing war dance with cymbals etc.) spontaneousiy gathered, ‘The palanquln procession started coming down from the fist foor of Madnay B2ug Guest House. When the pilanguin procession started, 8 bullock care with a group ff kettle drums, which was aheed in the procession, ha ‘already reached Prathna Samaj (a place at some distance from Madhav Baug, in Grgaum area). In the micae ofthis, procession were people singing bhajens and players of Llezim performing their programme in @ beaut way. On the may, these people were given soda and lemonade, and ‘hey would all pounce upon i > os omer ct Se-wihove eae In the palanquin procession there were five dozen gas lights, 8 group of gandherva brass bard, people singing bbhajans, and players of lezim. The path of the procession was VP. Road, Bhotwed!, Portugese Church, Thakurdwar, fuming from Naviwee! to huleshwar, Kabutar Shri Mahara} would fec\very uneasy in the hat summer months because of the heat. So evary year It was fed that they would go to a place vere the weather was much cooler. 1 the end of Apel in the year 1932 at Madhav Baug ‘after Shei Mahara’s lecture had finished, His disciple Shri Laléasbhal announced Shri Meharals trip to Kash, He said that in the coming mosth Shri Mahara} is going on 2 tour to Kashmir. Those dlsoples who wish to accompany Shri Maharey if it fs possible they should decide and let him know. Everyone on the Kashmir tour shoule bear the traveling expense (ralinay tickets) for themselves, All other ‘expenses fora of them would be borne by him. ‘One could say that Srv Laldesbhai was clspassion in human form. Wherever Shri Maharaj went Shri Laldasbhai would be present and eagerly serve Him with extreme happiness and lertess. Knowing what to do and what ‘ot to do, he would eagerly be around Shei Maharaj al the time without any negligence and without feeling tired. He was every eager to execute any work gen to him Dy the Sedguru ‘Accordingly n the end of Apri, eighteen people went with Shri Mahara am Mumbat by rliway in Delhi Express to Kashmir via Rawalpind!. In those days India was one, hence passport wes rot nesded. (The city of Rewalpindt {= now in Pakistan.) It was 2 lot easier to taval #2 Kashmir via Rawalping "The distance from Mumbai to Rawalpindi: was 1400 imlles. According to the raiway rules of that Une, afer 100 miles one was allowed to stop at any place. But there was ‘this condition that on the evening ofthe fourteenth day, one must arve at Rawalpindl. [Everyone started from Mumba at 10pm by Delhi Express ‘and on the thied day at 4am they arrived at Mathura. in Mathura they stayed in 2 quest house for travelers, There. they hired @ special bus and in the day they toured the hove of Mathura, Vrindavan, and Gokul inal these places Lora Keisha had spent Wis ehidhood.) On the third day 100 ‘Master of Se without seit they went for sight Seeing to Taj Mahal (Agra), Agra Fort, ‘ane Kutub Minar (Delh), and arrived back at 10pm. On the fourth day, after finishing lunch, In the aernoon ‘shri Maharaj wos relaxing while all lady dlscples were having lunch, Suddenly Shei Maharaj asked to find which train leaves for Delhi right away. There was a tran at apm ‘and Shri Mahara! told them, "We will go by that train to Delhi without any delay." As soon as the lady disciples got the news, they finished thelr lunch very fast, packed the Utensils, and with all the luggage reached Mathura ralway station at 3:30pm. The tain was already at the station. “unmediatey, everyone satin the train with thelr luggage ‘and the trait left Mathura station. They reached Delhi around 9pm. A disciple of Shri Maharaj, woose name was Shai Shantaram, was staying In Daly, He was working as 2 manager in Ag Photo Company. He hailed from a place called Karvar. Shei Mahara} had @ special kind of good grave and love for him. He had strongly requested Shri Maharaj "While on the way to Kashmir Your Holiness rust come to'my place In Delhi and stay at least for 2 aay." Fulling his request, Shw' Maharaj stayed at his place. On this stay of one day, they saw the whole of Del ‘On the second day at 10pm they started thei journey and reached Haridwar” at 7am, ‘On the Fret day in Hariwar they went sight seeing to Rishikesh, Kankhal, Lakshman Jhula, etc. (all pilgrimage places). Every year due to starting of snow fall in the Himalayas the doors of Sadrinarayan Temple are closed for sizmmonths. They are opened only after tice stars melting, wich isan auspicious day. On that day, people living near ‘Badrinarayan Temple and devotees staying In other places, lke Haridwar make food offerings (Nalvedya) forthe Lora. “They surrende” the food offerings in the Ganga, whlch flows from Haridwar, withthe feeling that they nave affered the {ood to Lord Bacrinarayan. On that day the lady disciples made food offerings of sweet mik rie, porridge, ane pu Tm st pra ace To Vina FOS ‘Sona vases by ne ace Journey to Kashmirfond surrendered It to the Lord Bhaussheb Mahara in the presence of She Mahara, Some disciples thought of going to. Badrinarayan. ‘Accordingly they asked Shei Mahara, who told them that we are going to Kashmir. So they stayed at Haridwar for four ‘ays and came back to Delh! at Shr Mahara} dpe Shri ‘Shantaram’ place. They stayed at his place for one day and fon the next day started thelr journey to Ametsar Before leaving from Mumbal, Shri Laldasbhars business partner, Shri Raghunath Punjabi, hed strongly requested him to ask Shr’ Maharaj to stay in Aritsar 2 his house, Therefore everyone stayed at Mis house. There ‘Shr Raghunath Punjab lovingly and respectfully welcomed everyone. Tea was Served twice with breakfast and a classic Varley of delicious food was prepared for Shei Mahara’s conveniance. Everything was absolutely faken care of. Just fs, before doing worship of Lora Shankara, His veicie Nandi (Ge bull has tobe worshipped, s9 also all the others were iso treated in 2 royal manner He had a very big house, 59 allthe dlacples stayed with absolute comfort and ease. ‘Shri Punjabi had two herse carriages, with four horses leach. He had eat nam ready to show the whole cy of Amritsar to. She Maharaj and all Hs disciples. He showed them Amrsar's famous Golden Temple (Holy Place for ‘Sikhs) end other beautiful places. In his bungalow he had very bg cellar In that, placed on a high seat was the Holy Scripture Granth Sehib, which was Sikh religion’ primal ané most important Holy Scripture. Hs sister used to recite the Granth Sahib loudly, The atmosphere in the eelar was ‘extremely calm and serene, ‘Shri Maharaj and all tye others went and sat there. Shei Punjabi sister rected the Granth Sehib. The scripture's language was in Punjabi and 0 no one could understand ‘anything. But because the atmosphere there was s0 calm ‘and Serene withthe enchanting recitation, everyone heard Tewth lots of love and with @ nappy feeling for around ten to fiteen minutes. They stayed in Amitser for four days ‘and on the fth day maming they started their journey by railway and reached Lanore (now in Pakistan) at tam. a 102 sdoctor of Sef thot eh 1m Lahore the weather was extremely hot and so they did nat stay there, nor did they do any sight seeing, but ‘resumed their journey the same night. On the next day at 7am everyone reached Rawalpindl. (On that day, the journey tcket and the journey's time ft (28 days to reach Rewalpind!) was getting over. There they saw Takshila and various other places, and on the next day they sterted their Journey from Rawalpindl to Kashmir by bus, Shr Laldasbhal and Shri Hicaal Vakharia had hed @ special bus by beforehand intimation. They had asked the bus driver to give in writing thet fare money would be given only after reaching Srinagar (capital of Kashmir). Before that, anywhere in the miele of the way, no money would be glven. The reason for doing so was that those people harassed travellers a lt. Agreeing to this and aiving his consent the bus driver ha also signed it ‘On the decided time In the moming at Sam everyone started their journey fram Rawalpindl. Just after traveling 10 to 12 miles the eriver stopped the bus and said, "You wil have to give me seventy five rupees to fil petal in the bus." Accorcing to what was decided earier, Sh Laldasbhal ‘and Shs Miralal Vakhara Matty refused to give any money, In this confusion, they were delayed by half an hour. In the fend the driver sal¢, “YoU all disembark ere. I wil not take you any furtnex” Because of his statement there was 2 hot exchange (of words. Seeing no alternative Shri Laldasbhal and Shri HiclalVaknaria decided that they wil hire another bus ane cordingly gave the whole reporto Shri Mahara}. Hedld not ‘ay 2 word except this, "When the driver comes back sen him to me." When the driver came back Shri Maharaj asked him, "What is it that you want?” The diver sai, *T want ‘money to fl petrol in the bus. Your prope are not reedy to five me any money. Without filing petrol how can L erve It towards the destination?” Then Shri Matarajimmesitely called Shri Laldasbhai and told him to give money to the driver, Shri Ladasohal gave the money and the bus was started aftr filing the petro. en ao }‘The distance between Rawalpindl and Kashmir is 114 miles. Treveing by bus used to take two days because the authorities there would not allow any vehicle to travel at night (because of steep mountains). So after finishing half the journey, a night hat had tobe taken. Shri Mahara} had immediately and calmly slved the problem end asked them to give the money, 80 the driver started fesing 9 ‘doep reverence in his heart end mind for Sha Mahara}. Shi share} was given a seat on the left side ofthe driver, 5° He was freely having a light conversation with the driver ‘Accordingly on the second day in the evening at 6 otdock the driver drove everyone to Srinagar happily and safely. Before leaving Mumbai, a letter was written ty the Raj Guest House in Srinagar for reservation of accommodation. Thinking some Mahoraja (emperor) 18 coming, the management ofthe guest house had taken uimost care that everything wes prim and proper. It was ready and beautiful hecordinaly Shri Siddharameshwer Mahara} (Emperor of Emperor's) stayed at the Raj Guest House. While staying there, al four Bhajans were done reculery. After Anishing ‘he afternoon bhajan between «:30pm snd Spm, SA Mahar used to take everyone for an outing. The famous Dal Lake was very close By and the tourists hed to go by & ‘Shikara (small boat). By Shikara diferent places could be toured almost every day. In one Shikare five people could be accommodated, hence four Shikaras were needed avery day. The other tourists who had tired the Shikaras used to reach the starting point by 8:30 of pm. The people rowing the ‘Shikaras used to ask occasionally, "Dear Sirs. Now shall we igo to the stacing point?” When Shri Manaraj used to s2y, “Start the Might Bhajans now,” the time would be around 10 oF 19:30pm, Then Uiey would star the Night Bhajans In all the four Shikaras and only then would the Shkaras turn bck towards the staring point. When the Night ahajans ‘would reach Tukaram Mahara’s, "Aho Bolile Lekary” the Shikaras would reach the starting point. After reaching the quest house, the remaining part of the bhajan Youle be finishes with Aart, and Prasad would be taken. Only ater ‘Ashing li this, dinner would be serves. > 108 osteo Se without sa After having cinner, Shei Mabaraj used to play cards. “Enough for now, when Shei Maharaj seié this, there would be only four or five people playing cards with Him. (One Of them would be Shei Sadguru Ranjt Maharaj.) By then it would be around 3 o'cock in the morning. Al the thers and the lacy dscples would have finished their work and gone to step, long before that. Sri Bhausaheb Manare’s portrait vas elays kept In Shr Manara’s room and therefore Kakad hart would stare only after Shri Manere) woke up. Once ‘Shri Mahara playfully told the disciples, "For everyone Its fun time, ince the Lord (Shri Bhaussheb Mahara) isin roy room and so anly when 1 wake up can Kakad Aart ster” Every day after Kakad Aarti by ten or ten thirty all the work (bathing etc) had to be finished. Then the Puja (worship) of Shri Bhausaheb Maharay’s portrait would De done. With this, regularly a Pundred verses from the Dasboch ‘ane thirty stanzas from Manache shlok used to be read Toul Aer this, the Morning Bhajans would get over by twelve or twelve thi May ang June fs 2 season of flowers and so various types of fowers were avaliable in the marke. Those flowers, Were brought and gerlands for worship were made out of them, Also strawberry was freely valable so k was brought for Prasad (ful offerings). Then the afternoon lunch would be fished and everyone would rest tll 4pm. After 4 ofock tea would be served to everyone and after that tng Afternoon DDhajans would star. In this way they stayed in Srinegar for fiteen days seeing the places there. Everyone reached 2 place called Martand which was at a distance of 30 miles from Srinagar by bus. ‘at that time, the rent ofan apartment usec to be very Jow and so they rented @ whole big house. in Martand there js 2 Sun Temple. So also there were three sulphur springs of ‘water One wos worm, the other was hat, andthe third one wwas extremely het. Everyone bathed in the spring of water ‘rich suited them the most. Only once di ShriMaharaj have 2 bath In te extremely hat spring of water. Shri Maharaj fisciple Shri Laldes knew swimming so he would swim there fora very long time. After having a bath in these springs Derson would be totally tanned. suey to kesnmie 10s >tm Nartand the programme followed reply wes Kiad Aart, Morning Bhofans, afternoon lunch, then es, and after that fternoon Bhajans. Later on Sh Mehra) would tae all the disciples fr an evening outing ard woul ome back by 7"30am ta om, ‘One dey the people of Mattand told them, “There is 8 small monastery of Shr Adi Shantaracharya here. Al of you must vst tere because your paths aso of devotion” Therefore, one day afer fishing the Aernoon Bhajans, everyone inctcing Shri Maharaj went to see the monastery ‘The Beat monastery fof Shei Ac Shankeracharye and tea natural open place. The present Shankarechary (inthe tong nage from Shri Ath Shankaracharya) used to ve on {the frst Root n a house and xo everyone went to meet him there, He was sting ona spect seat there, He respectly told everyone to sit. Obeying what Shei Nahar) tod the disciples they all id their prostratione (oarmaska) to the Shankaracharya. He gave his blesings co everyone. ‘Shi Maharaj had worn simple dothes, a sha long oat ontop of i, a chot, that is 8 long cbth ted around His wast in Inclan style, end a cloth headdress (Feta). ‘These are the cothes Ne would wear when he used to go for any cuing. Therefore orcinary people who woul see Hi weuld never be able to make out thet He is 2 Sauna (ascetic. Sh Mahora} was extremely humbie snd noble by ‘ature, ai so He als da prostrtions, because the present Shankaracharya who son te seat ofthe lineage, else must be a man of knowing. Seeing this Shr Shankarachrye else prostrated to Shi Mahara). Both of them discussed a lt of things fora very long time, While the ascusion was on, Sha Mahara! cosa ssked him, "Was sky (iluston the couse of God Or was God he cause of ky isin)" She Shanleracharya tnstoniy ‘answered, "God is defntely the primal cauzel” Then She Mahar replied, “Your Sim Adi Shankarscharye In His serlotre Sadschar has sod, "Sek wet Rew rad ‘iaey |’ Maya (usin) created Goa, but the Fina Raley is beyond Maya (sion) Then what es this mean?” Heating this Shit Shankaracharya was ina fix regarcing the awa 2» 106 seater Sar utnoa san to be given. After thinking for some time he said, "Please ‘come tomorrow. I wil ciscuss with you on tis topic.” After saying this fe gave tea to everybody. Then She Mahara} 6 everyone lef to go back to the guest house. ‘According to his nvitaton on the next day everyone reached the monastery by 4:30pm to Spm. At tat time She ‘Shankaracharya was sitting n his room and meditating, Hs lsciple said, “Since he Is meditating now, he will not be able to meet you all” Immeciately Shri Mahara) said, “Let Us go now” and so everyone came cut ofthe monastery. Just then Shri Hiralal Vakharla and Shri Laldasbhat told the disciple, "Go ang tell Shei Sharkarcharya that we have come here’ because yesterday he had cold us ¢ come today." The disciple snawered, “I will not be able to sive the message because nels mecitating, Anytime afterwards you can come and mest him.” For ten to ffteen minutes ‘oth were trying to set @ meeting again of Shri Mahara} and ‘Shei Shankaracharya. Inthe and, Because the dscple was. ‘adamant, without the meeting, and obeying Shri Mohereys forders everyone started their way back ‘Only later on did Shri Maharaj come to know that Shri traal Vakharia and Shit Laldasonat nad triee thelr utmost {or tre meeting to happen. AL that time Shr Mahara dd not ‘373 word, Along time went by In quletude. After some time ‘Shri Maharaj sad, "Now without going anywhere else we ‘wil 9o back to the guest house. Today Zw give a lecture.” Alter the tea session was ove, Shri Mahara) spoke for one ‘and half hour. The central idea of the lecture was only ths We should net test anyone in this word, Everywhere the Lore ig ful, perfect, ané omnipresent, Then sho has the ‘authority to test or teach anyone. (UF the Lord sul present ‘everyinere then who Is going to test whore?) Therefore do not try to test anyone. That Lord is completely perfect, fl, ‘and omnipresent in everything, everyutere, tis experience ‘Should be had, end one should become tnis experience. (The one who is experiencing and the experience should become One,) In this workd, any animal or human, whether their Inteligence is more or less, or however hey are, tir feeling sume to keene 17 >always is that whatever Ihave done Is correc. In ny place the Saf naver takes up any inferionty or deficiency because the Seif Hime ls great and competely ful. For example, ‘someone did something, from the common worily point of view te may be ight oF wrong. But he has tis total faith in himself that whatever I have done Is correc. Then because ofthe situation he may fee! I may have mace a mistake. Even then in that situation, he has this firm belle in his heart and mind that whatever I have done is perfect. The Lord is omnipresent everywhere and in everything. With this frm rezaive do not being in your heart and mind to test ‘anyone by winning and making ther lose." “The present teacring should be digested totally inside us, IE should be thought of very ceeply forthe practice of the Self State, Eknath Matara) has ssic, "Whom shall call small and wom shal I call great, when everyone and everything isin the form of the Final Realty." Prom this saying one can get experience how deep ang subtie was Shri Mahara/’s practice. In the total trevel of two months Shri Maharaj for the first time gave a very forceful lecture ond totally explained ‘everything clearly. It was # lecure based on the stuational happening, which would compel ore to research the Self Fe would alnays say, "For all 24 hours, tam in the state of Final Reality. When I give knowledge to dissiles in the form of lectures, I come down only ane step and tne play the role of a Guru. Therefore you become my eiscipes. AK all other times, I abide in the state in whieh everything Is inal Realty.” How the letter pert of the same lecture became an educative lesson fr the disciples wil be clearly evident fom the following example. At that time the disciples who were In His company, sinee they were ignorant, they would surely ‘make mistakes. But without taking any Inclvdual names ‘and putting any disciple down, In an excellent way He fully Gescribed how a dsciole should behave. “Then, after the Night Bhajans and later on finishing “diner, She Mararaj ke always sat to play cards, In Mareand the suorise was at 4am. Until then they Wouid play ears \ 3) 108 ‘Master of Saft without self ‘and then go to bed. They would wake up in the morning ft around 8 to 8:30am. In this way Shri Mahara stayed in Martand for 8 month. ‘Wiile inthis place an amusing eplscde happened. One day like always Shri Mahara} was playing cards at night ‘Shr Mirela) Vakhara never used to play cards but on that day re woxe up at 2am from sleep, came to the place where Shri Mahere} was playing ana sat there, Then Shri Mahara} ‘casually said, “Why Vakharia? All our partners are siting ‘and playing cards, and you are net giving tea to anyone?™ fn his house there were servants working, so She Vakhart ‘id ot know how to prepare anything. Hence Te became very dificalt for him. The lady disciples had finished their work and gone to sleep, Paying reverence ta the order given by Shri Manarai, Shr Vakharia himself it the cooking fie for making tea and served splendia tea to Shri Mahara) ‘and everyone present. Al the others felt a mixed Feeling of Tespect and surprise for Shri Vakhaia, frter Martane they travelled by bus to a place called Pehelgaum which was at @ distance of twenty miles. The weather there wae just ike Switzerland In Europe, which "was fast changing. At any time i would be sunny, rlny, oF Showing. So t was just Ike nature was celebrating and the imate was absolutely delightful. Very close to Pehelgaum the Jhelum River was fewing. Many people used to go to bathe there. The water was so cold in the Jhelum River that if one put one’s hand init, it would become numb. “il entering the water one would not Feel like bathing. But ‘once the body was dipped then it would Fee! very good. all tiredness anc laziness would go off and ane would fel very ferargetic. The unwented heat of the body would also ge ‘off. Shr Maharaj and the lady disciples would nave a bath Inthe guest house, ‘Around three miles from Pehelgaum was a quiet forest, wich was a natural turist spot. The tourists used to go there & see the beauty of nature. At that place, except water, nothing e'se was available anc so all the necessary things nad to be taken along. Some toursts used to live in ‘tent. On the next day, after Mnishing the atercon lunch, shemtoxanns i >‘Shri Maharaj and everyone else went on a tour to this forest fon horseback, ‘While corning back from there Shri Hiralal Vaktaria's son ‘Shri Babubhal Vakharia, his nephew Sin Ranchodbhal, and Shri Ranltoha (She Sadguru Ranjit Mahara) told everyone that they were moving ahead. The horse ouner told them, “There Is no problem in going ahead but remember when you 90 ahead, this road is going to spt in to two cirecions. ‘One road leads straight to Penelgaum and the other leads to the forest. If you will ot give eny hints to the horse by the way of hitting it with the legs or pulling the reins, the horses will exactly reach you to Pehelgaum. Otherwise, you val lose the way and reach the forest. In this dangerous forest any human or horse cannot come back. The reason is that in the forest there are ferocious bears who il ill and feat them un.” Al three gave a promise that without losing the way they would reach properly. Only then did the horse owner ‘lve his consent. ven then the horse owner told them over ‘and over again to take utmost care otherwise there was ‘every possibilty af losing the way. All three started making the horses run fast, and ‘exactly a8 the horse owner had predicted they lost ther way and started on the road towards the forest. Slowly Tate evening had set in and it was getting dark, They could see the lamps of the vilage of Pehelgaum from the jungle. All the three realised that they had lost their way. The horses were absolutely startled and were stumbling while walking. In order to turn the horses back, thei reins were pulled, the horses would stand up with only ther hind legs on the’ground. They were In 2 very cifcut seustion ‘and al the three were terrified. No one knew exactly how fo ride 2 horse or to contra it and they were finding dificult to turn the horses back. In the coafusion an hour had already passed. Now le had become pltch dark everywhere andthe road ‘ahead could not be seen, Luckly, a tall hefty person who hac an extremely dark complexion came towards them. Loualy end angrily he asked, “Where are you all heading 2 0 otro ei thou so towards? This road goas to the jungle. You will never be ‘ble to return.” There were two 2r three peopie with him. Uttering those words he went away. The horses went a Ite more ahead. After the greatest possible effort of thirty to forty minutes, they frally got success in turning the horses. back, The horses, going through @ ft af trouble in pitch larkness withthe branches and bushes, thors, ee, finaly found the way towards Pehelgaum. ‘Golng through al this, In the end, all three with thelr horses reached safety at Pehelgaum between 8 to 8:30pm. ‘Shei Mahara} and all the others had already reached by 6:300m. Not seeing the thre lads anywere they went to the horse owner and started inquiring, "Why have our three children not arrived yet? Where have they gone?" The horse ‘owner answered without the slightest hestation, “They have lost their way and have gone In to the jungle. There Is no possibilty of their comming back. f they come back then itis your good fortune. Your ehiléren have gone and ‘so have my horses” Everyone became very worried. They related the whole Incident f0 Shri Maharaj. Shri Maharaj did not say a word but kept siting witn extreme calmness ard quietude. When ‘all three finaly reached they saw that Shri Maharaj had 2 serious and anxious expression on His face. They thought that Shei Maharaj wll say something, get very angry, or threaten them. With all these thoughts going on in thelr ‘minds anc hearts they did prostrations (namaskar) to Shri Mahara, Seeing His expressions they knew that they nad troubled Shri Maheraj tothe greatest extent, Til then the horse owner had been waiting. On seeing the horses and the childran come back safely he felt extremely happy. The vihote situation which had happened was told to him. Then he said, "Because ofthis reason only we were telling you ‘over and over again to take utmost care. You all came back happily and safely; itis the Grace af God." 'At clstance of twenty rales from Pehelgaur there is ‘place called Chandanwadl, wich Is higher above sea level ‘compared to Pehelgaum. This place was always cavered by ‘Snow, The snow used to look Ike pure white colton andfor fun people used to eat It The natural scenery was very ‘beautiful, solo of tourists used to visit there. In one place, ten to twelve feet was thickly concentrated and formed @ bridge, under which the Jhelum River was flowing. That seen was very atracive a delightl to look at. A bucket ful of snow was brought while retuming. In spite of getong heat from the sun's rays, the show wauld remain as twos, [in the morning they went and brought back @ bucket of snow in the aternoan, the snow mould mele a ite in the ‘evening. The people wo stayed at Nome also ate the pure vinta eatton ike snow for fun ‘ster staying in Pehelgaum for our days, they went back to Srinagar. One day after Anishing the Kaked Aarti ord having tea, Shei Manara told the ladies, “Dont we have to ‘gp shopping today? Ten let's go." Accordingly everyone ite or shopping by Shikars. They got so engrossed in shopping thot they did not realise how much time wont By and ik was already evening. In order to safely keep the lineage’s ‘ecred and authentic scripture Shri Dasbodh, Sh Matara} purchased a neat, assy, and beabtiful box made of silver, ‘Which had siver net carvings on i During shopping at ene place, small it size and rare ‘granulous beads of various colours were seen. He planned In His heert thet a gerland could be rzade out of these ‘beads and be placed en the Samadhis of Shri Brausaheb Maharaj and Shri Guruingajangam Mahara) 2t tnchegn He purchased three diferent colours of beads of the same shape. With this He also purchased twelve small siver photo frames in the shape of a leaf of tha walnut tree. So also purchasing many other things they reached the quest house Inthe evening at around 7pm. ‘Aner finshing bath ec, frst and foremest Shri Sheusaheb Maherays pus was cone. Then a hundred stanzas were read from Shri Dasbadh with thirty stanzas from Manache Shlok. ter that the Morning Bhajans, then ‘fternoen Bhajens, an then the whole Night Bhajan was finished, It was Spm when this whole day's programme was finished in one session. Afterwards, in the Holy Company fof Shri Samarth Sadguru (Shr! Mahara) al of them had thei cnner, dm ester of er witow sat Even after having a hectic day since morning, She! Maharaj Ike always, sat to play cards. The atmosphere there was so delightful that even after a hectic cay one ‘would not feel tired or lazy. On the contrary one would feel like working even more. In this way they stayed in Srinagar for eight days and then started their journey back rowaras Mumps. ‘wile traveling back they came via Rawalpindi and Lahore t Dein There they stayed at Shr Mahara'sdecple ‘Shri Shantaram’ place for day. The heat in Delhi was very ‘annoying for everyone, So Shri Maharaj cancelled going to Jaipur, Jodhpur, and other places, which He had earlier decided, but Insteod they arrived at Baroda (on the way to Mumbai). In Baroda (in the state of Gujarat) they saw the Baroda Palace, Karli Garden, and other places. They stayed therefor two days and everyone care back to Mumbal 1 this way, being in touch constentiy with the Holy ‘company af Shri Manaras, everyone's tour had a happy landing in Mumbal, in the whole tour, if one investigates with a subtle eye as to how Shvi Maharaj used to lve, how He used to behave, one would defintely come to know hhow t live and benave In one’s iif. One comes to the Understanding thet Shri Maharaj lied a life of extreme Indiference, which was selfess, and without any desire for anything whatsoever, “Speaking causely and naturally but with weil meant and good instructions aimed at the Self” Recording to this statement of Tukaram Mamaraj, Shr Mahara’s way of Iving life and F's behaviour was ideal In every way. (It set an examele for everyone.) ‘fer coming ack i Mumbai, Shri Maharaj placed = portrait of His Holiness Shri Bhauscheb Maharaj in each of the sive frames He had purchases in Srinagar. Then Shr Mahara} gave away each of these silver frames with the portrait of His Sacguru to the clciples He was very fond of {and who always ware close to Him, as a gift of remembrance of the Kashmir Tour, suey to Kashmie ws >g)) MIE At the Pinnacle of Spreading Spirituality Alter reaching Mumbel, Shri Maharaj stayed there for ‘few days. Then starting His home town bound journey He went frst to Bagewadi. There He celebrated Shri Gura Purnima Utsav with many of His clsciples with great poms and magnifcence, In the lachagi lineage great mportance is given to Shri Guru Purnima celebration. It is celebrated with great ecstasy an magnificence. ‘Staying for @ few days in Bagewadl, Shri Mahara} tert for inchagi to celebrate the Shrawen month Septa, which Is supposed to ba a Saptah of practicing austerity. Finishing the one mont long Saptah there, He went Bacto Mumba ‘This time He stayed for 8 month at Ganeshwacl is Mumba ‘There He gave lectures on Dasvoah every day. Aer staying for a month in Ganeshwadl, Shri Maharaj went to stay in Shri Pathare's bungalow at Gamdevi. There, every evening, He used to ge discourses an the eleventh chapter of the scripture Snagwat (Lore Keshna’s life story having very ‘deep meaning). He stayed there for & month and left (Or Inchagir to celebrate the Margshirsh Septah. ‘Afar finishing ths Saptah, He went again to Begewadl ‘Shei Maharaj stayee in Bagewadl for 2 couple of months Every day He used to ge a lecture there also. He usec to ‘0 ta the felds there to have ‘hurd (parched con of tender pods). After taking rest there He went to Inchagir for the Magh Saptah. Then He stayed in Sholapur for two months, ‘and ater finishing the Crattra Saptan at Inchagii He came back to Mumba. He stayed there for a Tew days and went to onavia (a hil staton between Mumboi end Pune), with His loving disciple Sri Vakharia, While in Lonavia, He used to often go to see the natural beauty and scenery. With His disciples He used to also play the game of eriket, Whilein Xhandala (very near to Lonavla) He had also gone to see the Knopoll power station. ater staying there ora month, He returned to Mumba. He stayed at the Madhav Baug Guest House in Mumbai. In this stay, d ua ste of Ser tout ie He used to give discourses on Eknathi Bhagwat (Eleventh CChapter of Lord Krishna's life story with commentary by Saint Exnath), ‘Shri Mahara} used to always feel a strong pull and extreme attraction towards Mls Guru's abode, Therefore, ‘after staying for two to trree months in Mama, He went back to Bagewadl to celebrate the Guru Pumima Utsav. ‘Then, after fnshing the one month long Saptan of Shrewan, in Inchagin, He came beck to Mumbal. Every evening He Used to alve lectures on Eknathi Bhagwat. Aroune that me His health had become delicate. In the month of Ashwin (month of Diwal) He went to stay In Gamdevi at Shri Pathare’s bungalow. Vairagya Bodh - Instructions on Dispassion There He started ving lectures on the subject of lispassion. According to the scripture (Yoga Vaslstna), @ Guru frst alves instructions on dispassion to the disci. Only when the disciple's practice of dispassion becomes. strong does the Guru give instructions on knowledge (Self). ‘But Siri Maharaj was such @ great authorty and His own resolve of Self Realsatlon Ws s0 sure and firm that He used to frst gve instructions on knowledge and then He started ving lessons on elspassion. His dscipls io Mumbal were used to cty (material) life only. They ele net know anything about spirtualty, keowledge, dlspassion, Final Realty, Fully Accomplished State etc. Just lke the common people around they aso Used to Ive In lgnarance. Shri Maharaj hed firmly resolved {to gWve instructions on knowledge to these type of people. Not seeing the level of the alscple, He used to Ast and foremost give Instructions on knowledge, The individual soul is himself God, He is the chief principe from which the World has formed, This was the kind of frm and abeoltely Certain instructions He used to ave In order that the dlscple gets firm grip, He started giving Instructions an dispassion from the Divall Saptah in 1933, Knowledge absolutely needs lspassion, and Gispassion also absolutely needs knowledge. (Otherwise both are. incomplete.) Tt means that dlspassion and “ate Pac of SersngSpreaey us >iscrminaton (Vairagya and. Viveka) should go hand in hand. Both of ther together Is @ must. Shri Ramdas says, “Til the ego is not abandoned, complete knowledge cannot happen.” An aspirant should fist and foremost abandon the eg, only then can I be said that constant dispassion Is accomplished. ‘ecorcing to the most ordinary and common thinking ‘dispassion means abandoning al he outward things (house, parents, chicren, wife, ete.) 2nd pusting on saffron ropes ‘They think this only is Vairagya. But the temporal word an Init the attacnment for woridy pleasures are based on the £600, which its sole suppor, But instead of abandoning the €e90, which Is the root of all pain and sedness, in the name St dispession only superficial things are abandoned and that too outwardly. Since this abandoning fs done forcefully, ‘am 2 great ascetic because I have left everything’ is the result, and therefore the ego gets move nourishment. Shri Mahara) used to everyday moming give lectures fon the scripture Yoga Vasistha. In this serpture, the Fst chapters on dispassion, Sage Vasisth instructing Lord Rama tells Him regarding what is the requirement of a disciple no wants to reach salvatzn, what are his rights, and how should his dspassian de, These three points are described fully in the begining. Shri Maharaj used to Instruct the ‘same vay. In order to get an actual experience of these Instructions, Stvi Mahara} used to make the disciple practice In varus ways. Tn the scriptures the teachings of eispassion can be divided into thvee parts 1) The word Is an ilusion ang so we are not going to ‘nin any benefit from fe 2) The vihole of is vastness Is in the form of Final Realty oniy 3) We ourselves are God, ard so We do net nese any ind of worldly pleasures Shri Manaraj used to instruct on all the three main points an aispacsion by glving @ lat many examples. Every hhuman thinks that he or she Is a particular person with 2 perticular name, In order to nourish their ego they do » us stro Set wnat sor worldly or religious deeds and call that living. fm doing this they fee! they have done something great or accomplishec something. The rare human births meant for God resistion ‘ony. Not paying any hees to this, 2 person gets embedcec In the perishable relationships and spends his entire life just IWving lke animals and birds. Forgetting the prime duty (which is God realisation) ‘person gets entangled In the love of itusion, then gets ‘attachedt9 worldly pleasures, andin the en wastes this rare {if erhuman birth. In order thatthe dscple would not fall {delusion and would abandon the lowly body consciousness, Shri Maharaj would Instruct In easy tO understand, eacy to ‘obtain, simple, clear ane crect language. Sage Vasistha instrts Shri Rama In the stipture ‘Yoga Vasistha that if Brahmin (who does not eat mest), 3 follower of religious rites, eats four day old rotten meat oF {a wicked person's house that would nat be sinful compared to the parson who thinks ‘t am the body’ and is therefore totaly sinful and absolutely wretched. One can clearly understand from the sbove example of how lowly and ‘uinous the consciousness of ‘I am the body" Is. For this, ‘every aspirant with any which way possible must completely destroy the body consciousness. Only this ls auspicious for Fim. The worldly a¢ well ag spiritual deeds of woraly feople are never successful because every deed of thers 's cone With body consciousness or ‘Iam the bosy’ ie. Real success and completion can never be achieved by eed cone with nady consciousness, The worldly OF spIrtUsl eeds done with bedy conscicusness result in fulflment of the wishes of the human being. But by doing these deeds Soff Realsation or God Realsation cannat be achieved. If {an aspirant wands to see the frution of his spiritual fe and deeds, then he hes to totaly abancon body consciousness. (There no other way) The scriptures, saints, and sages have explained in verfous ways regarding how to abandon body consciousness ‘Sha Maharaj with His great eratery power and with His own experience of Self Realsation, would expan to His disciples in uterly simple, distinct ways and make them tthe nal pesng Souaiey wdactualy practice the teaching. Everyone Is egoistic regerding ‘the worldly name which the body Is given. To abancon this SShri Maharaj used to instruct thatthe worldly name of the body is not you, In order to ident yourself in worldly affairs the woraly name was glven when the body was born. You are not the body, therefore the name of the Bedy also not yo. 1n order to practice this with firm resolve, @ simple ‘way is ~ the personality of the individual soul, which is very mall fe not you. You are actually the Infinite Sel and that ‘= your Real Nature, When this is actually experienced only then one's attachment to the individuality 1s completely estroyed. Instead of the misery he was going through because ofthe ego of incvidualty, now he has become the great all pervading Self and abides in the infinite Biss ofthe atmo (Sai. ‘Shri Maharaj used to instruct that the body which is made up af fve elements is net you. Therefore abandon the body consciousness. On doing this you will ome to know Your Real Nature. For achieving this, an aspirant must do ‘three things constantiy: thinking reflection, end meitation fon the Self Shri Maharaj used to tell that the incivicual's Individualty is imaginary and in realty the truth is that “We are God: Forgetting the knowledge of the Rea! Sel, he tries to sccomplish the fase individuality and thinks that his life is accomplshae. For this he struggles extremely, and himself gets entangled Inthe sorrowful world, and then fies in misery. Ether with the instructions given by the Guru or with the knowledge of the Self this body consciousness has to be abandoned, Tl this kind of abandoning does not happen, however many scriptures may be read or however many lectures given by saints and sages may be listened to, ‘nothing wll be of any use. The abandonment of the body consciousness wil only happe when there is discrimination between the real and the unreal, and dispassion. Though ‘hese two may be rare qualties to achieve but without these there is no other way. ‘With God's Grace, which actually means due to the Instructions given by a Sef Realised Guru, one can achieve D us ower oe thou ea the rare qualities like diserimination ané dlspassion. In order ta accomplish cerimination coupled with elspassion, Shri Maharaj used to instruct the elscipies that the whole worlé lahieh Is seen is Mlusory, imaginary, and transient. With this fiem resolve everything Internal 0” external should be abandoned. Everything is basialy in the form of the Fal Realty, and I as an inlvidual does not exist. With this frm resolve everything should be surrendered to Final Realty. inal Realty (Brahman) means tre Sadguru. Srehman Is absolute end without any attributes end He is the Innermost Sadguru. The cuter form of the Sadgury Is in the visible (Seguna) form. At the root, both inner and outer are essentialy one and because ofthis an aspirant should Surrender everything that Is body, ming, heart, and wealth ta the Sadguru, Here body means ones@lF. Mind and heart ‘maans what one calls a8 one’s own, namely wife, children, ‘ane wealth being the suppor of worl Ife. When all his is Surrendered ta the Sadguy Iti callee Arpan Vichi. ‘All this magnificence, greatness, and everything else blongs to the Sadguru, Nothing belongs to me. Sehaving with a rm resolve in this way is dispassien. Saint Narst Mehta says, "A devotee stays In cose proximity with the worl, but his mind and heart fs stuck with “Me that 5, Lord, ‘Whosoever does not get entangled in the word is my humble servant.” With this frm resolve if everything is ‘abandoned then a person's intellect will change and turn ‘over, and he can experience that ‘Tam the Truth.” ‘Shei Mahara) used to say, "You yourselt are God, all pervading and magnanimous. Duty oriented, imaginary ‘objects, and Sensual desires have no use or value for you In 2 dream one con experience onesalf being either beggar or a rich man, The same experience Is net possible Inthe waking state, or to put It In another way the dream ‘experience is useless in the waking state. In the same way Is the experience of the whole of ilusory objects and desires \ahleh one was expericing in the sleep of ignorance. Now he has no relation with any of these illusory objects and ‘desires Decause his knowledge is awakenec by the Grace and Blessings of his Guru. When this understanding is se onal Sprescing Siustty us‘settled Its indeed dispassion. Very often Shri Maharaj used to instruct His disciples on this kindof dispassion, (It can be felt in the following letter written by Shri Maharaj.) ‘A Letter Written by Shei Maharaj ‘set Saag shausaheb Maharaj Prasanna Sholapur 2/2/1934 Worthy to.be honoured (Rajmanya) Tibhuvandas, The central ides ofthe lecture & that everything ‘must be abandoned. Why Is stressed so much? The Drinciple behind it should be understood. If 2 person f3els ‘unhappy to abandon, then it could be said that he hes not understood the principle ar the lecture even tle. The reason is that the body and the objects ofthe universe have destroyed our Real Nature. IF the body and the objects of the universe are destroyed (by abanduning) then the Self ‘nit manifest in tl gion. 50 to abandon all this way shouts {an aspirant feel unhoppy and miserable? On the contrary if the pain and suffering goes then one should fe! bliss. 1F ‘unhappiness is felt then tre is definitly something wrong, Somewhere in understanding the principle. The present lecture has started fram Dasbedh Chapter 5, ‘Sub Chapter 3, Verse 46, The Guru instructs His experienced isciple, "tet everything including ilusion and the universe {, which means that the whole universe, with aur body Inchided, has became just ike 9 ploce of straw. The body dees nat belong tous and so the objects also don* belong t0 Us, So then what to say ofthis universe? What Is its value? ‘eis useless! Te is equal to garbage! Know this! Knowing ‘abandon everything and in that les the Real Giory of the ‘iscple. So the frst glory 1s when the disciple abandons all the karmas (deeds - mental and physica). Abandoning everything is the greatest glory of the Sedhu. On getting this gly Supreme Bits must happen. » 20 omer ep Serwenooe ser Instead if 2 man feels uanappy and starts erying then ‘an he ba called 2 man of understanding? Fe, he is 2 moron Of the fist category. What ese? He is called Lord Vishnu tuna has achieved » Superior place inthe worldly ie, oF the fone who has conquered the whole worl. The Sadhu rightly understands the value ofthis Body and world which satisfies the bods desires as much lowly 882 sea shal, and throws ft away. Doing this He himself becomes extremely good fovtuned and totaly victorious. Only such a man who has righty understood can know tine real worth and significance of @ Guru. Only he can say {that you have delivered me from the attachient of this Iusory word and bave awakened me in the Self. 1am just ‘ike @ person who when asleep does not see the word and therefore abides in the Sei. Ihave achieved this State but the Glory 1s Yours. Therefore understand that abandoning everything i the greatest good fortune of an aspirant ‘an aspirant who Is from a dead house (extreme poverty) ora royel family thinks of hireseir having extremely ‘good fortune and just ke @ victorious lion with chest out Surrenders his everything (bad, mind and heart) to Hs Guru, and happily travels the way. He only is warth seeing ‘and the Guru will accept his surrender whole heartedly with ‘great happiness. ‘The Gury is never happy in accepting the disc ‘wealth. The Guru Is happy only When He sees Hic disciple Setting an actual experience and wearing tne Royal Crown DfDivine Knowledge. He accepts the perishoble alms for the wellbeing and good fortune of bis disile. Which Gury or {or that matter a foo! also would accept shit? (sor Wor ‘5 equal to shit.) Let their woraly fe be with ther. Read this particular chapter from the Dasbodh. A deeper understanding wil resut (nom i). ‘On getting, totally influenced by Shri Maharaj’s instructions, a 1d of householder disciples surrendered themselves and the world, welch they thought was theirs, “athe Pana of Sreaing tatty wa >‘at the feat of Shvi Sadguru. Everything belongs to Shri ‘Saaquru. Nothing Delongs to us. This they firmiy resolved inthe presence of Shri Mahara. This is calles Arpan Vidh. This Arpan Vichi, Shivaji Maharaj had als0 cone, He had Surtendered nis kingdom and everything ese totaly at Shr Smnarth Swami Ramdes'’s feet and had himself rcolved to ako renunciation (sanyas) Bt Shri Ramdas instructed him thus, "Now I appoint you es acaretakerto ensure the nraper functioning of fy kingdom. Me kingdom does aot belong to ‘me, it belongs to Shei Ramas. With this understending you rule over the kingdom obeying this command.” King Shiva ‘executed his duties towards the kingdom, “To those disciples who had surrendered thelr keys of thelr houses, Shri Maharaj blessed everything and gave i back fo the ascples. He then sald, "From now on allthis belongs to the Sadguru. Nothing belongs to me (esce) Understanding this way, do everything with incffrent and pure atstude any disciples thought of taking renunciation and wented 2 frst hand experience of Begging alms. (Belng 2 Sachu Is eonsicered as the foliest of holy in Inda.) “Therefore they put on saffron robes and took to wandering (like an ascete). In order to renounce thelr individual ‘ego, Shri Maharaj ardered them to beg for alms, first at thelr relatives’ as well ag friends" houses. Worldly Tarve, reputation, and greatness |s unreal and ilusory. Because cf this, tondage as well as narrow mindedness Increases. By renouncing this, the ego conciousness is destrayed, which helps in manifesting the Origral Godliness. For this reason ‘Shri ahare} hed ordered them to receive alms by begging Accordingly, alot of disciples took a frst hand experience of i. After experiencing begging of alms, Shri Maharaj ‘commanded them to come Dock 10 Oreinary ving (as they ware living before taking renusclatn, sanyas). Then they ‘Stopped wearing the safron robes and started living again ‘as they were previously. ‘Shei Maharaj Weighed in Silver ‘Around 1934 Siri Maharaj had gone to Sholapur. He stayed there at the bungalow of His great cisciple Shri 12 sete of St nttout sap Malkanna, also called Pani Master. Another great disciple ‘of Siri Maharaj was Shri Porsdi Vakil. He used to compose poetry spontanecusly. He has composed various bhajans ‘of this lineage ard everyone loves them. He weighed Shri Maharaj in silver and in as way he used his wealth for 2a truly good cause. was celebrated with 2 great many disciples with @ it of pomp and splendour This news was extensively covered in many newspapers in Maharashtra ‘Ths king of great honour ane adoration would rarey mapper Inthe lives of saints or realised people. Shi Mahara's wish ‘as thatthe silver ater weighing Him should be utlized for spreading knowledge (to peope at large). He expressed this tos disciples. Great people always do great deeds, “his is absolutely true that Shet Sadguru’s Grace and Blessings are mites. We can say that because of Sadgury Shri Bhaussheb Mahora’s extraordinary Blessings, very Unique and special events happened (in She Mahara’ life). ‘Shr Mahara) was utterly without desires and free from any kind of expectation, Siri Maharaj was never interested in ‘worldly alary, Fame, and respect. But the Grace and Blessings ‘of Shri Bhauseheb Maharaj happened spontaneously on this (Groat Disciple Wirialy people struggle for worldly glory, fame, and Fespect. The. good fortune and prosperity, which worldly people cannot achieve, can be spontaneously acreved by ‘Sachs lke Shri Mahara}, The reason Is that they are totally Indifferent to praises of insults. with an Impartiat eye they see praises and inults with Oneness. Shri Kadsidaneshwar Swami Meeting “This imoortant event heppened in 2835. Thase dscpies (of Shri Mahara} who fied taken up wandering as sanyasis (monks) in saffren robes, one of them was wandering in Kolhapur state (currently in Maharashtra). At 2 clstance of rine miles from Kolhapur, inthe mountains he reached the place called Sidchagit. Many "years ago, a great ‘knower ef the Truth ane an Accomplished One of the Nath lineage whose name was Shri Kadsiddheshwar had ved there. He established a monastery there and placed @ Shiva Linga in it “Avie Pimace of SpreaingSortslty 23 &‘The Swami of this long lineage Is considered as the family guru ofthe lngayat lineage. That menastery Is very famous in Kethapur as well as in Karnataka state. The monastery and its head used to be respected by the royal ‘court of Kolhapur state, The head of the monastery was, honoured as the king's gury In Kolhapur state and therefore income in thousands of rupees was give to the monastery. Siddhagiri on Mahashivratel becomes @ great pigrmage. (On this day, thousangs of devotees trom nearby come tO Visit. The temple is grand end therefore its fomaus for ‘miraculeus powers. On Mahoshivrat, the king of Kolhapur also used to come to Vist, In the long lineage of Shri Kadsidheshwer, the 26th ‘Swami Shri Mupinna Kadaicdheshwar was the head. He was 2 celbate, highly intellectual, and by nature very loving. Shri MaharaYS aisciple met him. He inquired in detail about ‘Shri Mahara}. Then the disciple gave him Shei Mahara's Paramartna Marg Praceep (bhajan book). He gave a lt of Information about Sha Mhera} and Hs simple, easy but forceful teachings. From then on, the Swami felt that he rust meet Shei Mahara, In the ond, he decided to meet ‘Shri Maharaj in Inches. [Atthat ime, Shri Mahara! Was staying at Mahabaleshwer (a hil station in Maharashtra). "There He stayed for a ‘month and a half and left for Bagewadl, Later on, He went to Inchagir for the Shrawan Saptan and stayed there. ‘There Shri Kadsiedneshwer Swami went for His Darshan (lo pay Him respects). Shri Maharaj’ co-disiples. Shri Girimalieshwar, Shri Siédhavingaya Swami and. various other saints also had gathered there. Meeting wlth them alse Stvi Kadsicdheshwar Swami got 2 let of information Fegarcing the lineage. Interacting with then he had a lat oF (ecussion, But the Swvami wae net fully satisfied Th the end he came back to She Mahara}, He had @ long clscussion with Shei Maharaj for four or five days. Only ‘then was he fully satisfied. Finely, sbsrdoning all pride he took iniation Trom Shri Mahara! ane accepted Him a5 his Sadguru. He was then the family guru of the Ingayet lineage anc supreme head of te Siadhagin’ monastery, a 1. stro Sef witht sa ‘On becoming the Gurt of tis Swami, Shr Mahara) was ‘extremely happy. He ssid, "Taking this Ganga (ever) of -knowiedge back tits starting point, that the begining of the river, Shri Bhausaheb Mahara} has boundlessy blessed ‘Me. To accomplish this work great saints have tolea 9 lot. That same work was accomplished by Me through the GGrace and Blessing of My Sadgury without doing any kind of cffor. He accomplished it trough Me. All Glory nd Victory tomy Sacguru!” ‘Aer getting intlated by Shri Mahara}, Shri Kedsidaheshwar Swami stayed for the Shrawan month in neha and listened to the Guru's words to his hears content. Traveling on the Guru's way, Swami had to break 8 ft of rules of his monastery. The Swami had to face 2 Tot of ertcism for breaking al these rules. He faced allthis ‘opposition gladly. Shri Mahara} instructed the Swami an the way of meditation, ‘After the Shrawan Saptah wes over Shr Maharaj went to SSnolapur There three times bhejans were done and He used to give lectures onthe scripture Bhagwat In the morning and In te evening. He stayed at Shri MalWanna's (Pani Master's) bungalow for 2 month. Then He want back to Mumbal. Ia Mumbai He stayed at the Madnav Baug Guest House, Every ‘evening He would give a ciscourse on the Bhagwat: Th that period, since His health was bac, it started ‘obstructing H's lectures. Following His Command, one oy ‘one His lscples started giving lectures. While 2 disciple ‘was giving lecture She Mahara} would relax inthe adjacent oom and eagerly hear the lectures. A small cid starts ‘speaking the language taught by its matner and father Hearing its faltering speech they feel very happy. In the ‘same way, Shri Mahara! would hear His disciples” lectures ‘and feel extremely delighted, and ale of times inthe wave ‘of happiness “He would compliment the disciple for a well Given lecture, After a few ays His health improved. He ‘arted giving invaluabie lectures on Exrathi Bhagwat His sips, in Hs Mid and e357 to uncerstand language. ‘Shri Maharaj would wery ten goto Als Guru's abode In Inchagir and Bagewad to be present inthe Saptah sinzrely,