Sunday, April 25, 2010

Inner Voyage To Explore Sai-Sadguru Sai–A Realized,Liberated Soul-Chapter 2.

Share Author: Manisha.Rautela.Bisht on 3:55 PM
Chapter II
SADGURU SAI – A Realized, Liberated Soul

Dear all,
Today I am uploading second chapter of the book "Inner Voyage To Explore Sai ".Devotees are requested to follow the link given at the end of this post if they miss on any part of the book .Jai Sai Ram .

A self-realized person enjoyed unlimited happiness for he ever concentrated on the Supreme. And our Sai was a liberated and liberal soul, freed from the shackles of the mind.
Sai was a genius of soul from His early age and through His guru’s grace had controlled all His passions and was well established in Self realization. He remained perpetually one with the Ultimate – the source of one’s being – experiencing the Supreme Bliss. He was an eternal cosmic avatar in human form. The scripture says that man is a miniature replica of God “Yathe Pinde thatha Brahmananda”.

Sai was ever immersed in Advaita ananda and nirvikalpa Samadhi. The nirvikalpa Samadhi is absorption without distraction. A wise soul no more slips from the state of Reality. He was undefeated by time, space and age. Sai’s union of mind with the ultimate of Paramatma is only His atma’s union with cosmic energy. Sages like our Sai were completely filled with spiritual wisdom and had realized the Self. Having conquered their senses they had climbed to the summit of human consciousness.

There comes a stage when atma ceases to exist and only feels the unison with the Ultimate – the source of one’s existence. Sai was unlimited in His unity with Paramatma. Duality did not exist in our Sai. He advised His devotees “to break the barrier of ‘You and I’ and then you will find your oneness with Me”. An enlightened soul and the devotee are the same. This shows that true devotion and true knowledge are the same. Sri Rama told sage Vasishta “I am free from the dirt of duality. All this is Brahman. I do not desire heaven nor I desire hell. I remain established in the self.”

In whatever you do, there is need to feel oneness with the activity. Whenever we say ‘Sai Ram’ let us not say it mechanically. Experience it and feel one with it. Sai’s presence should be oozing in one’s mind like thyla dhara. When you sit around as an unawakened pilgrim, you must feel that your soul is lighted up and feel oneness with the Supreme Power – our Sai and you can see the image of Sai in yourself and in all other objects and can be at peace. A sadhaka must be totally absorbed in Sai’s name and form and search for His presence in his heart.

If the senses are not introverted, there is no possibility of Self-realisation. And without this, there can be no experience of Supreme Bliss or the inner joy which leads to oneness with the ultimate.

Devotion should be such as sung by a devotee:

“I wake up with Sai’s name,
My prayers are on Sai’s fame
Sai image glitters in my tears of joy’
And the body rests breathing Sai, Sai”.


Sai Satcharita says: The objects of our life such as Dharma, artha and kama are attainable with our effort but the fourth object Moksha (liberation) can only be had with the help of a Guru.
Moksha refers to the simultaneous end of suffering and experience of Ananda or Bliss, what is termed as Sat-Chit-Ananda and this sat-chit-ananda is said to be a state of Truth – Consciousness. Our Sai is a Sat-Chitananda moorthy. It is an experience of eternal and unchanging Truth, revealing the universal limitlessness and our nature as the source of infinite peace and joy and there is nothing beyond this state. This is the ultimate when an individual atma unites with Paramatma. It merges with the Supreme energy and there is no need to seek release from such a state.

Bhaja Govindam says: “Do not look for moksha outside but search for it within”.

BVN Explains -Sri.B.V.Narasimha Swamiji, in his “Glimpses of Sai Baba”, has said:
“Some people describe the goal as moksha or freedom from bonds of samsara i.e., recurring birth or death. Others again say that total avoidance of sorrow and the attainment of permanent undiluted and best form of happiness or bliss is the goal. Are they different goals? They, no doubt, seem to be different. Those, however, who have real experience declare that they are the same. Samsara i.e., rebirth into which one is forced by desire cannot but be deeply tinged with sorrow. Attainment of bliss implies that samsaraic sorrow is overcome. The highest attainable bliss is termed Divine Bliss. Hence, ‘Reaching God’ using the term of God to denote Sat-Chit-Ananda covers all the above descriptions of the human goal – ‘Anando Brahmeti Vyajanat’.

Describing what is moksha, Sadguru Sai in His Charters and Sayings 125 says: “Mumukshuta is strong desire for moksha (with dislike of joys and sorrows of phenomenal existence) accompanied by the idea that aparoksha jnana i.e., realisation of Brahman alone is the solution. Moksha is not heaven, Kailasa or Vaikunta. It is subtle and not gross. It is the invisible origin of the universe, pure consciousness, pure bein – suddha chaitanya. Being or becoming that is moksha. That is immortality and that is the goal of human life. All other aims are worthless.
Who are mumukshus?

Elaborating who are mumukshus (those desirous of liberation) Yoga Vasishta says: They are those who are neither totally ignorant nor liberated. But they are discriminative enough to know their ignorance and aware of the cause of their bondage and misery. They also seek to free themselves from bondage-moksha and try to adopt all possible means to do so. Such students are called mumukshus.

Exhaustion of vasanas is called liberation and liberation (moksha) is the only aim of any human soul. One has to lift himself by constant efforts.

Truth that gives existence and lends sentiency to all things and beings is the very nature of Existence, Consciousness. Knowing thus, one should withdraw his mind from all beings created and the very process of creation etc, and turn his attention to Truth.

The Supreme Truth is in the form of recognizing one’s oneness with it. That which is the cause of creation, existence and dissolution of the world is none other than I – the pure self.
Sage Vasishta, explaining the Divine and Absolute Truth says: that which pervades all, takes all into itself, illumes all objects, and is the nature of existence is the Self. Hence, that which is Existence – Consciousness – Bliss (Sat-Chit-Ananda) is the Self.

That which is unconditional by time, space or objects is the Self. That which supports all is Brahman. The substratum of the universe is the Self. The Self is Infinite. That which remains in the past, present and future is the Truth. The self is changeless and eterenal. In fact, it is Self, the consciousness.

In Yoga Vasishta, the Self is described as the light which never sets. The sun rises and sets. The light of knowledge too dawns and wanes. But the knowledge principle, the pure consciousness, neither rises nor sets. It is ever existing. The self is the supreme and the Lord of all, having the capacity to rule, control, create and destroy all. The knot of his heart is cut asunder. All doubts are dispelled and karmas are exhausted when the Supreme Self is seen by the seeker.


The liquid essence of Pure Self was poured into the mould of Brahman and out of this has come the crest jewel of Shirdi Sai.
He who is awake while in deep sleep, for whom there is waking always, whose knowledge is free from Vasanas is said to be a liberated soul. Our Sai even while sleeping was ever in naamasmaran and had asked Mahlsapathy to keep watch over Him (Sai) whether He had gone on sleep forgetting the naamasmaran. Realised souls are said to be awake in their true nature – Brahma Bhava – even in deep sleeping state. Knowing one’s Self, a realized soul – sees the Truth as it as he is free from vasanas. He always enjoys a vision which is clear and pure. He is a liberated soul while living. One should recognize the eternal Truth, within, all the time. A realized soul deep within remains unaffected and is ever aware of Self knowledge.

Our Sai was ever living within the ambit of these definitions.
He, who has himself attained self-relaisation, can only give us the correct interpretation of the Ishavasya Upanishad and our Sai, a really realized soul, was able to solve Das Ganu’s problem of understanding the essence of this Upanishad. This Upanishad is a science of self-realisation that can cut asunder the knowledge of life and death and make us free.

The detachment and desire for liberation was ever displayed by our Sai. Liberation is Pure bliss unblemished. By His own subtle intellect, Sai had come to know everything. A subtle intellect is said to enquire into self, the essence of everyone. Katho Upanishad says that Truth is known to one with a single point and subtle intellect. It is said that subtle intellect arises only in one who has mature detachment and an intense desire for liberation and self-realisation is easy for those who have those fundamental aspects. Self realisation would be effortless to one in whom detachment is spontaneous and intense. Thus, self realisation was easy for Sai who was an adept in all these steps.

Really, a man however learned he may be in Vedas, fades away before one who has realized Brahman and become one with it. Learning cannot shine before Self-realisation.


Sai, though a realized soul, appeared to be very ordinary in His behavior. It is defined the state of liberation is verily the bodiless supreme liberation. Sai was a liberated soul even while living with His body. The state of liberation while living in the body itself is the same as the bodiless liberation. Even though the realized soul living in the body he or she does not identify with it. He was ever free inside. Such a state comes when the seekers reach the teacher with well-prepared minds and Sai was such a one when He came to the holy feet of His Guru, Venkusa.

Sai had purified His mind and made it single-pointed. He whose glow of countenance neither increases in joy nor fades away in sorrow and who remains appropriate to circumstances is said to be liberated while living. And our Sai possessed all these specifications. The mind of the realized soul is deep, still and does not waver when winds of circumstances blow hither and thither.

Tulsi Das has eulogized Lord Rama thus: “I always remember and bow to the glow of Sri Rama’s face, which gives auspiciousness which did not get overjoyed upon hearing the coronation nor faded when told of the exile to the forest”. So also, our Sai’s mind did not get upset when Jawahar Ali, a pseudo Guru, commanded the realized soul, our sai, to be his Sishya. Sai’s countenance remained calm and serene.


Bhaja Govindam says: He whose mind revels in Brahman, he enjoys verily, he alone enjoys. The yogin who walks the path, that is beyond merit and demerit, whose mind is joined in perfect yoga with its goal, revels in God consciousness and lives thereafter as a child or as a madman. Our Sai was beyond pain and pleasure and He called Himself as a Fakir and behaved like a child.
In you and me and in (all) other places too, there is but one pervading Reality (Vishnu). If you want to attain Vishnu status, be equal minded in all circumstances and our Sai was an exemplary in this respect.

Sai was ever constant minded both in desirable and undesirable circumstances. When once equanimity of mind has been regained, the experience of the Infinite will descend on you and you shall gain the status of liberated in life. (Jeevanmukta). A saint gave out an empirical identity but knows deep within that it was not an absolute one. He who, whether in action or not, has no sense of doership and whose intellect is not tainted is said to be liberated while living. The self is non-doer and therefore a non-enjoyer as well. The knowledge of a saint remains unaffected by the condition of the body. A man who is free from intolerance and fear is said to be liberated while living. Sai was living so in Shirdi.

Peace prevails in the heart of an enlightened soul wherever it may be. The wise gives up identification with the body while living.


Considering these fundamental vistas of self-relaisation, Sadguru Sai was a perfect Master of His Self. Constant abidance in the self and complete freedom from desire were the code of Baba’s life. This advaita ananda, our Sai was experiencing since His younger days when He used to gaze at His guru. It is the search for universal and pure consciousness by focusing one’s mind inward. “Our heart carries a lamp within so bright even in the darkest night and it can fill our world with light. But this is waiting to be found”.

The Guru transforms a disciple’s life in his pursuit of self-relaisation. This is possible as the guru has identified his own consciousness with the pure consciousness of God. He ever dwells in the deepest source of reality and there is no ego, no pretension, no limitation to his expression of higher truth.

Worthy actions performed selflessly as our Sai did, during His six decades of stay in Shirdi, ultimately lef to liberation (moksha) and this individual self became the ultimateself. When a person is in God Realisation, Aham-Brahmasmi state like our Sai, people treat Him as their personal God.

After self-realisation, Baba emerged as a triumphant sage of Shirdi with unshakeable faith in His guru. He possessed a clear mind with a stout heart and His soul was a bud of eternity.
Sai was engrossed in the self even while He was fed by Bayajibai in the jungle. Baba sued to sit calm and motionless in meditation. The path of self realisation is as hard as to tread on the edge of a razor. Though Sai acted as a fakir (mendicant) He was always immersed in Self. He always loved all beings in whom He saw God or Divinity.

Worship of oneness with Sai should be created in everyone’s heart and it should melt in absolute surrender at His Feet.


Swim in devotion, sink in bhakti
The real treasure you find in Atma sakti.
Inhale our Sadguru in every swasa.
Meditate on Guru’s inclined toe.
Pass thy look on His form, high and low
Sure Sai will reflect betwixt thy eyebrows
Shed tears till thy stony heart melts
And now thy atma hungers for His grace
Reap it fully from His gaze
Place thy head at His Feet
This sparisa has a smoothning effect

Open they heart as His seat Thy desire He will never defeat. SAI stands for Self or Soul Awareness of the infinite. God denotes G=generator, O=operator and D=destroyer. God is Triumvirate when He generates, He is in the form of Brahma and when He operates and protects He is seen as Vishnu and when He destroys, He becomes Shiva. The Divine personality of our Sai carry out all these three functions in one form. He, as a Brahma, generates the internal awakening among the devotees and as Vishnu, He protects them and helps their spiritual growth step by step and as Shiva He destroys their ego, pride and the bondage to cross over the samsaric ocean and finally enabled their merger with the eternal bliss. Baba operated all these functions on Megha and made him the real devotee of Shiva in the form of Baba and adopted Him as one of the ankita bhaktas.

Coming up in Next post :
  • Characteristics of Sai.

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~श्री सच्चिदानंद सदगुरू श्री साईनाथ महाराज की जय~ श्री साई बाबा के ग्यारह वचन : १.जो शिरडी आएगा ,आपद दूर भगाएगा,२.चढ़े समाधी की सीढी पर ,पैर तले दुःख की पीढ़ी पर,३.त्याग शरीर चला जाऊंगा ,भक्त हेतु दौडा आऊंगा,४.मन में रखना द्रढ विश्वास, करे समाधी पुरी आस५.मुझे सदा ही जीवत जानो ,अनुभव करो सत्य पहचानो,,६.मेरी शरण आ खाली जाए, हो कोई तो मुझे बताये ७.जैसा भाव रहे जिस मनका, वैसा रूप हुआ मेरे मनका,,८.भार तुम्हारा मुझ पर होगा ,वचन न मेरा झूठा होगा ९ आ सहायता लो भरपूर, जो माँगा वो नही है दूर ,१०.मुझ में लीन वचन मन काया ,उसका ऋण न कभी चुकाया,११ .धन्य -धन्य व भक्त अनन्य ,मेरी शरण तज जिसे न अन्य~श्री सच्चिदानंद सदगुरू श्री साईनाथ महाराज की जय~
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About Author.

I feel I am like a river, having my own course, stream and flow but the final destiny is to be one with the boundless ocean of my Sathguru Shirdi Sai Baba.

Amidst all the worldly rituals I am performing,I do not dare to loose sight of my Sainath. He is the sole driving force, the guide and the Supreme master.

The strings of my life are in his hand,I am just a puppet at His Holy Feet.
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