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Fat quate sae sit, ata ad. tedia art amar ge 3a, om da Seen aac a8 a ue Raa aa feat Ta ag an Sra aa aa wach Sarda emedara sa aatt water a zat Rael sastt goed aa ene ast aact aria ai at Sada aad welt cela aren at geal ares Jer aay sera TERE TI aS od ¢ a ay Bs aes gS faia ards dine age 23a ae Rem, sae “ai age arly Bar gear” at OS waa Rats SMTA Weal & we as cen ded at analy ge aesa Smee fea a cabar gare a aay Bert gr 2 ga ait zige a tal amid Ste gs ah da dds. oa a ug ar aa arm felt a dt aa deat eat Rate wat oe ay g BR Cee HI ato o-v--0 | | Ua a pa seat wale = 91 Bont Sena. ware saa sareh a a7 Rgsen tar ae dae wane AOS TGS es Raga, deraia Ue RT aT ead fa Gals ame aie were snort Prey eco aay aad aa a ar aeta ata ear Peas 3a onda, Sex Ge TE aces aT oamast eee ara atone rig ad of gai wmicis sar acre saree sealge tig Rete att gels site gai Sinz art emit ara ar afar fare Se tear aalge om ema eer ali a Pied ea war Bai, aT aa, arian (S.N.K.)SNVAB Shines there the Godavari flow, near whose waters in a yojan sight, Having appeared of His own powers, in Shirdi Nest ever holy & bright, OM_SHRI SAINATH SENUZS Being praised by the people comes : of sundry places ‘all castes & creed, Wins Sainath, All Supreme Being, Sanctifying, the world of Sinful greeds. THE IDEAL (Sonnet) A gloom all round in no wise thinner than The gloom within, legs faltering prevent Alll progress forward, or to stupor leat i _"” Stand still, or e'en face whence the trail began- The mind is sunk in impotence, or rent By howling factions each on self intent Shows-every phase of misery known to man. . The hands themselves have lost their canning, bent To servile tasks; all hearing’s at an end. _- ‘Tis then Thou shinest, Ideal !.0 where ran * The stupor of the limbs, or whither sent: -_ Hath vanished all the turbulence of mind ? All life is once more worship, and I find, The world is all a song of ravishment. ee : a °\$:Krishna, - Kavaséeti, 21-3-1933,FOR MEDITATION. ‘Three are the centres of the Ommipresent: knots of Brahma, Vishnu and Shiva, three eddies in the stream Of Sushumna—the upper, the middle and the lower knots. Of these the middle is now the most desirable, as the most convenient, not being outside the present consciousness; but other two also have to be taken up for the practice of His presence: the upper one for Transcendence, the lower one for Perfection. S.K. The Love of Krishna, Part Twox« (1) A Love - Letter. (From the Author’s Tamil) Be not shy, ‘tis to install thee completely that I have built this body as a temple. On the banks of the Indus you said, “Why dwell in this desert? Come where your Krishna is reigning,” That you may remain here undisturbed and unshakable, Krishna has played his flute and removed all stains. If you come and like it, you can stay and need not depart. You are my only kin; why delay yet? Many were my loves in the past, but are you nursing the grievance still? 1 liked flowers, only expecting that you might be in them. But at midnight I kept awake thinking of thee only. Lo, the moon displayed a drop of thy beauty and drew my mind to him. , *The Prose-Poems of Part One of this series were published in ‘The New Dawn”, Hyderabad-Sind, a few years ago.Tue Love oF KRISHNA. 39 No more hankering after small things! How long yet will you continue to roast my mind? “Seek not the small,” say the Great. Come thyself entire and be gracious, my one and only Eternal! -S. KRISHNA. The Call of the Cauvery By S. KRISHNA, m. A. Iam not thine. I do not belong to thee. Amidst my native hills and. dales I used to greet the red sun of mornings and never did thought‘of thee once cross my mind. There we had tiny rivers, frolicsome daughters of the Ghats, who twisted their slim bodies down rocks and ravines and carried their swift waters in‘the rich golden light to the western sea, There we had palm tress and coconut,-with mango and jack trees of ampler foliage, which first smiled their greetings to the day; but there were no casuarinas, dark and slender, rising sheer into the firmament, "But where was thy message then, where thy mystic call to my wistful soul? ‘ It was there. It spread its unenpressed perfume within my heart's shrine, a perfume as yet beyond the sense of smell. I wondered, but I did not know, whence came this ‘subtle ~ perfume that pervaded my heart. It could not have come from the lotus tank by the temple, wafted by the breeze along with the odour of burning camphor, nor from the pala bushes on the blue hills among which mayhap I was roaming. It seemed so strange then. . Laughing with yellowish foam they used to shoot their currents into the sea, swollen as they were with the cloud~begrimed skies of Karkidagom*. But theirs was not thy majestic flow, mighty Cauvery except were it in some measure of one who laves an ancient spot nine times holy, with her waters rich with the virtue in them of many a sacred mantra chanted on her banks. For she is to: Kerala what * Ashada (ADI in Tamil) i. 6, July-August. \40 SAILEELA thou art ‘to the Tamil land. Of old her rumbling music kept time with the clang of armour and clash of arms that proclaimed a new Zamorin, a new overlord of all Kerala, She nursed on her banks the greatest of our bards, even him in whose humble mill the four scriptures and ‘the six sciences ground themselves to lubricate the human soul, And her rich and varied music passed into his divine jays. As thou too, great Mother, hast cherished thy sons who have sung in raptures of gods and men, of the Father of gods Seated now in thy presence I seem to see immortal Kamban wading thy stream, the playful wavelets encircling his divine feet, the gentle zephyr cooled in thy spray fondly kissing off the sweat on his brow! But the mist of Time flows back and hides thine ancient glories, landing me again in the sweet-bitter memories of the recent past. I heard thy call first when I had thoughts of spending my days amidst crowds of busy men. I understood. What recked I of hurrying crowds when the Voice whithin called me to places where universal beauty was written plain in leaf and fruit and stream and sky? T flew to thy bosom and bathed my spirit in thy perennial waters, Long hours that seemed all too short I spent on thy banks and in thy stream. And at thy bidding, guileful enchantress, many flowers were laid at Nature’s feet that ought to have gone to Sarasvati’s shrine. And lo, Mother, here am I with thee again. My eyes drink in again the beauty of thy:flow and my ears are filled with the warble of thy waves, You speak again the same message. For one hears the same things ever, even though in different words and other accents. The voice that [heard in thy call was the same that has guided me in my pilgrimage through the worlds, as something within tells it will be the: same I shall hear till I reach the end of all being, till becoming shall yield place to being... And so, great River Spirit, I belong to thee, I am ever thine, : S. KRISHNA, MA. Kumbakonam, » -Sirpur Paper Mills, Nov.-Dec, 1926, Kothapet, N. S. Rly. Asifabad Dt, -Sage, the Ideal of Humanity. hy Swami Rajeswaranand. wef | [Ree A sage is he who is no journeyman of nature. He is master of nature and embodiment of freedom. He is the ripest and sweetest fruit on the tree of the universe. He is the -very flower of humanity. His silent example speaks volumes. His acts speak louder than words. The great reformers, philosophers, doctors, scientists, poets, workers and the like are all his servants rendering his thoughts into deeds. It is said that a thought of a sage, though he may be seated in a cave in the heart of a jungle, breaks through mountains, crosses rivers, and finds expression and fulfilment. A word from the sage is enough to unlock the hidden treasures of life. It sinks deep into our heart and we carry it all through our life, more than many a splendid oration through the press and-from the platform. Such is the greatness and the mystery of asage. Hehas reached the destination, the realisation of Self, in the pilgrimage of life. Hence he is the ideal of humanity. Though at present, due to illusion, we might seem to have fallen short of such a mighty ideal of life, yet we cannot lower the ideal. “Better aim ata lion and miss it than hunta jackal and catch it”. We see a gradual evolution of nature and manifestation of Self. A wise man is the ideal of the ignorant. The Reality, the Verity is the ideal of all. And a sage is one who is ‘directly in tune with Truth and he cannot but be the ideal of all humanity. Unity in variety isthe plan of nature. We are all men, yet different from one another as Mr. so-and-so, Our ideal is not42 SAILEELA Mr. or Mrs. but the One Mystery. Though we may differ as Mr. and Mrs.,. yet we are one asa part of humanity. That is to: say’ though man 'isdifferent from woman, yet both are one as human beings. Though man and woman niay differ from animal or tree, yet all are one as living beings. And again all are one as existence with the whole universe... This Unity is our ideal, our real Nati- vity, Satchidananda, The law of gravity might even deceive our trust in it, but the law of spiritual Unity never deceives. It is through the power of the Spirit man liveth. Not know- ing this eternal and immortal Truth of “ Know Thyself”, man tries to depend upon physical strength. This physical strength is the outcome of mental strength which in turn and in reality -is the outcome of spiritual strength. So more physical nourishment alone will be just like watering a flower or a fruit, or a branch of a tree with the result that the tree withers. Whereas our ideal ought to be to water at the very root of life. Otherwise our Inner Being, the Ideal, does not become manifest and its silent voice speaking in the language of intuition and illumination, does not become audible, if our ears are filled with the loud noises of the world. When the ego “{" is annihilated and dissolved, the storehouse of spiritual energy opens itself, and the Self stands revealed. If we go spiritually out of order, restlessness results. We step out of our real nature from the eternal into the ephemeral. We allow ourselves to be eclipsed under the veil of illusion or delusion and the superimposition born thereof exports us into the world of name and form. It is then that false thoughts invade the mind due to the forgetfulness of the original glory, due to thinking unnaturally of ourselves as Mr. so- and-so. A Spanish proverb says; “He who lives with dogs will learn to bark.” So practical religion enables us to wage war against an unnatural way of thinking and prevent the mind and the senses ruling over us. For if the army is allowed to rule the command, the battle is sure to be lost So let us be the commander of the mind and unlock the Shrine of Infinite Bliss. Thus an ideal manSAGE, THE IDEAL OF HUMANITY 43 ig he who can keep his head in solitude even though his hands are in society, He transcends the innumerable diversities ‘of blood, colour, language, dress, manners and sex. A son, for instance, dresses himself variously and appears on the stage in different names and forms, now asa Christian, now asa Muhammadan, now asa Hindu now as a woman and so on, yet his mother knows in her heart that he is only her own son and no other. So also, in the drama of your life on the stage of this world, though you may be acting your part’as a prince or a page, never ‘delude yourself to be really such, but act it to the best of your ability. So a sage is he who sees his own self in spite of the colourings of name and form in the world, Sagehood is Selfhood, beyond brotherhood of man and fatherhood of God. The whole universe is his own home and its inhabitants his very Self. Let “ Live Sage and act Sage” be‘our motto and let us drink deep the Nectar of Self-realisation of the Sage. the Ideal of Humanity, in this very birth itself.Glory of RAMA NAMA By SWAMI SIVANAND SARASWATI i ( Rikhikesh ). ——— Name of the Lord is the tree of spirituality. It is the destroyer of the impurities of the mind. It bestows supreme peace, eternal bliss and infinite knowledge. It infuses Divine Love in the hearts of the reciters, It is the fountain—head of all happiness. May that name, the giver of Immortality, remove all your fears and bring solace and supreme joy to all. Name of Shri Ram is sweeter than the sweetest of objects. It is a haven of peace. It is the very life of pure souls. It is the purifier of all purifying agencies. It quenches the consuming fire of worldly desires, It awakens the knowledge of God which is dormant in our hearts. It bathes the aspirant in the ocean of divine bliss. Glory to Shri Ram and His name. In the inside of every object there is one Ram alone without any interstice. Wherever I see, there is Ram. He ever sports in joy. The whole world is His Lila. In the flower, in the trees, in the sky, there is Ram. In the water, in the food, there is Ram. In the post, in the wall, there is Ram. In the umbrella, in the pen,in the paper, there is Ram. There is Ram everywhere. There is no world without Ram, This universe is filled with Ram. How canI describe His unparalleled Glory? Victory to Ram. Glory to Ram, Adorations to Ram. Salutaions to Ram!Gtory oF Rama NAMA 45 Blessed be the pious soul who drinks uninterruptedly the nectar of Sri Ram’s name, which has been churned out of the ocean of the Vedas, which removes the impurities of the iron age, which lives constantly on the tongue of Lord Siva, which is a sovereign remedy or unfailing specific to cure the disease of worldly existance and which is life itself to Mother Janaki. Tulsidas says: “Name is even superior to the Lord because the Aguna and Saguna aspects of Brahman are tasted and realised by the power of Name, Rama delivered a single lady Ahalya, whereas the Name has purified crores of wicked men, Rama gave salvation to two of His faithful servants-Jatayu and Sabari, but the Name has been the saviour of countless wicked persons”. Tulsidas is not tired of emphasizing the importance of Rama ‘Nama. He says: ‘Blessed the son and blessed his parents who remem- ber Sri Rama in whatsoever way it may be. He who repeats Rama Nama even through mistake can wear a pair of shoes made out of the skin of my body. Blessed is the outcaste and Chandala who repeats the name of Rama day and night. What is the use of high birth to one who does not repeat Ram Ram? The highest peaks of mountains give shelter only to snakes. Blessed are the sugar-cane, the corn and betel leaves that flourish in the plains and give delight to all”, He further says: “The two sweet fascinating letters RA and MA are like the two eyes of the alphabet and the very life breath of the devotees. They are easy toxremember and delightful to utter. They are beneficial in this world and sustain us in the other world”, He says: “Put this jewel-Light of Rama Nama, at the gate of your door- the tongue, if you want to illuminate yourself, both inside and out- side (of yourself). All the world knows that by uttering the nam? even inverted i. © by saying “Mara-Mara” instead of Rama Ramay the great saint Valmiki became Brahman Himself’, When such is the glory or effect of repetition of the inversion of the Nama, then what to speak the glory of uttering the right and proper Name?46 SaILEREs Every name of God is filled with various Divine Shaktis and with nectar. Nama and Nami are’ inseparable. Nama is even greater than Nami, Even in worldly experiences the man dies but hig name is remembered for a long time. The fire or Agni of the Muladhara represents the “RA” Bija. It aseends to mest the Prana from the Murdha or Brahmarandra which represents the “MA” Bija. ‘The combination of RA-MA is the Taraka Bija by which the indivi- dual soul crosses.to the other shore of fearlessness and Immortality and attains Eternal Bliss and Supreme Joy. Rama Nama is an approach.to Sukshma- Nada and eventually to the Divine Communion. The means by which Sri Ram can be reached is to take His Name and to remain saturated in it, Always remain drunk, imbi- bing the Lord’s sweet Name. Let no ideas of purity or impurity enter into your mind. There is no unholy object in the world. Should there be any, it becomes the holiest of the holy by contact with the Lord’s name. Illusion notwithstanding all her efforts, fails to get hold of him who remains desply abeorbed in the Lord’s Name and Love. Glory to Rama. Adorations to Rama. Salutations to Rama. Prostrations to Rama! OM SRI RAM JEYA RAM JEYA JEYA RAM! Om Santi Santi SantitProf. Narke At HARDA Lo, The Editor, Shri Sai Lila, BOMBAY, Dear Sir. I visited Harda on Thursday the 21st March 1940 and as some devotees of Shree Sai Baba would be interested to know the purpose of my visit I am going to give the following account in English ( for the benifit of non-Marathi-knowing people) which may please be published in one of your issues. Harda isa small town inthe Hooshangabad District of the Central Provinces. Itisa railway station on the main line o the G. I. P. Ry., 417 miles from Bombay and about 300 miles from Shirdi. The Parulkar family have -their house and head quarters there. The Parulkar were sent with 25,000 troops by Mahadaji Shindya of Gawalior, three generations back, to deal with Pindaris. Asa reward for their successful military achieve- mients they were given a Jahagir of 5 villages and asked to settle at Harda permanently. Amongst the Parulkar brothers Chhotu Bhayya (#z-ar) wasa very great devotee of Shree Sai Baba. Sadoo Bhayya Naik (4% 4 @N#) another Malgujar residing at Harda, was also a great. devotee. The Harda devotees used to assemble at Sadoo Bhayya Naik’s place for daily pooja, arti and bhajans, especiafly so on Thursdays. I was told that this went on for a number of years—about thirtythree - until 1937, the year Tu which Sadoo Bhayya passed away. After the death of Sadoo Bhayya, Shree Sai Baba’s photo was removed to his malgujari village ( Babhoolgaon-arge7ta ) and his three sons who are now having prosperous careers at different places left Harda for good. 21st of March, the day of my visit to Harda, I met Sadoo ya's. daughter-in-law and grand son at,S. R. Naik’s place48 SAILEELA and went round to pay my respects to all the places in Harda where Shree Sai Baba is worshipped. I met the following devotees of Shree Baba:— (1) Sjt. Shankarrao Narayan Paruylkar, malgujar, Annapurat Warda. (He is the late Chhotoo Bhayya’s brother. Their elder brother Dada Parulkar was known to me. I had seen him at Shirdi and I was present at his death-bed there. ) (2) Sit. Shridhar Waman Naik B.A. LL. B., malgujar, Haripura Harda. (This gentleman took the trouble to take me round and he also introduced me Sadoo Bhayya’s daughter-in-law ), (3) Sjt. Narayan Krishna Rao Rege, Jahagirdar Ajanaswale, Haripura, Harda, (He is Sadoo Bhayya’s brother-in-law. His sister is the widow of Sadoo Bhayya. He gave mea good idea of Shree Sai Baba’s arti and bhajans at Harda over a period of not less than thirtythree years ). (4) Sjt. Gopal Rao Khirwadkar-+{ age over 75 years )-(This gentleman gave me a very vivid account of Sai-bhakti in this part of India. He knows the place which I wanted to see during this visit of mine. He gave me detailed accounts of the occassional visits of the great Sai Bhaktas-the late Kakasaheb alias Hari Sitaram Dikshit B. A., LL. B., Solicitor of Bombay, Madhaoraoji Deshpande alias Shyama of Baba and Das Ganu: Maharaj. I saw the place-Vithoba’s temple-where Das Ganu Boa used to hold his Keertans ( Harikatha). (5) Sjt. Mahadeo Vithoojee Satpute. (He is a porter on the Harda Station. He is a great devotee of Shreé Sai Baba and goes to Shirdi every year for the Ram-Navami Utsawa. ) One of the villages Shirkhamba Nakawada' where Chhoto Bhayya’s son stays permanently to manage the lands in the neighbour hood is about 10 miles from Harda. During one of the visits of Chhotu Bhayya to shirdi Shree Sai Baba told him that heis there inPROF. NARKE aT Harpa 49 the Darga under the banyan tree not farfrom the village boongny to him ( Chhotu Bhayya ). Sai Baba asked Chhotu Bhayya to liege the place and do pooja and service there. After a fey days a Sat- purush in the form of a Hindoo Gosai ( ret) appeared in Chhotu Bhayya's dream and later on in a physical form in the morning: accepted bhiksha ( Mat) and told Chhoty Bhayya that He and Sai are one. Thereafter I was told Chhoty Bhayya used to go to the banyan tree and perform arti and bhajan on every Thursday, I paid a visit to Harda in the hope of knowing th @ exact situation of this place and take darshan of the holy Samadhi, = As I learnt that the place is not at Harda but distant frou it, 10 to 12 Miles, I postponed my visit toa later date and was Satisfied by going round the homes, now deserted, of Sadoo Bhayya an id others who were so intimately known to most of us at Shirdi, The existence of holy places like the Samadhi at Shirkhamba Nakawada - Chhotu Bhayya’s village — near the banyan tree under the direct control of Shree Sai Baba has Particular interest to me as Ihave my own theory of the inner working at Shree Sai Baba. Shree Sai Baba has his emissaries whom he directs and comma This is clearly seen in the spiritual work that is now undertaken by Baba in South India, which I recently visited. I was struck by the great work that is going on there, Indeed, Shree Sai Baba had told us that only a 16th part of the work was being done by him in flesh; for the remainder the future is reserved. I propose to go to Harda and Shirkhamba Nakawada and] shall then send you a more precise and detailed account of the Darga ( Samadhi-wart ) there. Sai-Das, G. G. Narke, Na ——0: