Baba’s verbatim literatim

Posted By Author on March 9, 2011


I got up early. Completed routine.  Then Baba called me alone.  He told me that there were minimum four conditions to start Divine work.  He said in brief he would explain orally and then I should write down that.  I wrote twice and he was not satisfied. He told me to be precise in particulars.  I did not follow.  He got irritated.  I then asked him that I did not understand what exactly he wanted.  Then he said, “Write in relation to me.”  I wrote and he made changes and dictated some parts.  Those conditions are:

10.30 A.M.

(1) Deliberate falsehood with Baba must be avoided always and impulsive falsehood when realized must immediately be confessed before him.

(2) Whenever I shall commit a mistake and it will be pointed out by Baba, it must be accepted without any inner grumbling.  When he points a categorical mistake one must have the conviction that he has done so. Unless there is a specific mistake about which Baba is sure, he shall never point it out.  However, if he is not sure about my mistake and if he points out to me, then I must accept it till he says whether it was my mistake or not, and sooner rather than later it will be pointed out and such things will occur in very rare cases.

(3) “If a categorical direction is given to me, I must put my heart and mind into it.  I must observe it in toto and in time. Whenever there will be any obstacle beyond my means or control due to which I am compelled to violate the given time or work factor, I must inform about it to him at the first available opportunity.  However under the garb of circumstantial obstacle I must not speak lie and delay the given work.”

(4) “There must be always an unfaltering, unquestioning attitude of obedience of the dynamic type which means even when you do not understand something, you will carry it out as you are directed with the aspiration of getting it understood.  If obedience is static it will kill or tend to kill the intellect and will benumb or tend to benumb the heart.  Moreover, dynamic obedience always carries with it a joyous feeling. A static obedience will be indifferent.  It is the joy in obedience that will open the door for realizing the latent forces of divinising pattern and will give the real fight to the rise of hostile forces.”

“These are the four divinising conditions which if you observe in a joyous mood in the midst of all hurdles and difficulties that are sure to crop up occasionally for your own growth will make you secure in the arms of the Divine and then it is the Divine who in most cases even without your knowing will guide you surely to the eternal abode.  But if these particular aspects of observation remain entrenched in them and do not serve as the stepping-stones for general release, it will simply move in a vicious circle and will be hypocrisy.  The test of your sincerity of purpose lies here.”

The passages above in apostrophe are Baba’s verbatim literatim.

Baba then directed me, “Suresh, you relate this orally to Ramesh and tell him to write in his own language.  You also contemplate on this.  I shall call both of you at 4.30 P.M.”

I came out for lunch.  Explained the cardinal quadrants of Divine work to Saxena and had a nap.

Baba called us at 5 P.M.  It rained and hence he took us to his hut.  He then immediately dictated the following:

5 P.M.

“A spiritual guide does not require anybody’s obedience for his own sake.  Guide for the real progress of the former demands the complete obedience and unwavering of the aspirant.  The more an aspirant is so, the more secured will he be in the most hazardous task in the spiritual upliftment. Note the life of dynamic obedience is joy.  The understanding, of course, may add to the joy but joy without understanding is far superior to understanding without joy and the race between the two is just like a race between the proverbial tortoise and the hare.  It is the slow but steady tortoise that wins the race.  Of course, your aim must be at steadiness of the tortoise, to the swiftness of the hare.”

Baba told Saxena to read out his reply.  He read it out in Hindi and a little discussion followed. We were then given two pieces of sweet rosgullas and all of us came out to work in the garden.  No sooner I completed the work Baba came out after his evening meals and called us all.  He talked upto 11 P.M. He asked me and Ramesh as to which was the most difficult condition out of the four tenets given today.  Saxena said to speak the truth was most difficult and I said to work without grudge.  The discussion prolonged on my reply.  Baba said grudge about work meant that there was no faith in the person who assigned the work.  I said that if the work were of liking then it was all right otherwise one would feel reluctance.  He said then how would we get the benefit. I said work was not done for profit. On the word profit he flared and roared. I said I did not use the word in the sense of material gain.  He pointed out that then it was called benefit.  I admitted that my English was very poor. No debate.  He mellowed down suddenly.  After a while I queried whether severe rebuke was essential commodity for all.  By that some people became numb and immune to it. He said it was true. Then discussion followed for a long time.  Lastly he gave the following dictation:

10.45 P.M. “Roughness in general speaking is an outcome of some sort of maldevelopment somewhere in the depth.  Not that everybody must become mellifluous in expression but if sober verve is not there, naturally it will create some disturbance somewhere without your knowing.  You have always to observe whenever you speak and behave whether roughness is manifested or not.  What is the importance of this observation?  If you are always careful about avoiding roughness, both in bodily movement and speech, this simple habit will lay bare a road to you to dive into the depth and when you dive to the depth, you will find out that unconscious manifestation of roughness is not at the core so innocent, as you are used to believe it.

The term benefit and the expression of your benefit both have a wider meaning.  If your aspiration is for the good of the people, you cannot do it without rendering real benefit to yourself.  The precondition of rendering benefit to your fellowman is rendering first to yourself.  For example if you are to render the benefit of education to your fellowmen then first you have to render it to yourself otherwise your aspiration will always remain as pure fantasy and Moonshine.”

Then Baba gave a short of dictation as below:

11 P.M.

“On his own side man becomes immune to rebuke when he does not care to feel and understand the essence of the rebuke within himself.  If that feeling and understanding is there, pulsating in him, each rebuke will push him at least a little forward.  Strip off this, naturally he tends to become immune but then if the rebuker understands where the immunity may creep in and if he really so desires then the risk can be avoided though not necessarily.”

Baba then told all of us to get up late tomorrow, as we were very late tonight.  I had my dinner and we retired at 12.30 A.M.

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