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DEDICACIN
a
Los Divinos Pies de Loto de
Bhagawan Sri Sathya Sai Baba
DEDICATION at The Divine Lotus Feet of Bhagawan Sri Sathya Sai Baba
CONTENIDO/CONTENTS
1. DE LA OSCURIDAD A LA LUZ/ FROM DARKNESS TO LIGHT
2. QUE ES SAI BABA PARA MI/ WHAT SAI BABA IS TO ME
3. ROMPIMIENTO DE UNA IMAGEN/ SHATTERING OF AN IMAGE
4. UNA EDUCACION DIFERENTE/ A DIFFERENT EDUCATION
5. PRUEBAS/ THE TESTS
6. CONTACTOS Y PRESENCIA/CONTRACTS AND PRESENCES
7. LA LUZ ES UNA/ THE LIGHT IS ONE
8. RELIGION DELAMOR/ RELIGION OF LOVE
9. SAI Y SUS DEVOTOS/ SAI AND HIS DEVOTEES
10. LOS MAS HERMOSOS NOMBRES/ MOST BEAUTIFUL NAMES
11. SAI BABA Y LA TRADICIN SUFI/ SAI BABA AND THE SUFI TRADITION
1
DE LA OSCURIDAD A LA LUZ
1 FROM DARKNESS TO LIGHT
Aquellos que creen en el cuerpo de Mohammad, saben que ste ya no est, pero
los que ponen su confianza en Dios, consideran que l est siempre vivo." Estas
son las palabras de Abu Bakr Siddiq (la paz sea con l), hablando con valenta a
una multitud de Musulmanes confundidos y llenos de dolor en el evento del
fallecimiento del Profeta del Islam. La experiencia se repite en el martirio del
Imam Hussain (RZA), a la cada de los poderosos imperios islmicos, despus de
la demolicin de las ciudades lugares ami de culto. El tiempo ha demostrado ser
una verdad: "Todo lo que existe en la tierra perecer, pero el rostro de Dios
perdurar" (el Corn LV: 26-27). Tambin ha crecido con el paso de los siglos,
la desconfianza material, el Mundo de los fenmenos irreligiosos como asi el
mal. Cada mente tambin ha absorbido individualmente este sentido de dualidad
de lo Manifiesto (al-Zahir) y lo Oculto (al-Batin). Luego viene un momento en
que la conciencia se da cuenta de que lo sin-forma - Al es a la vez esto y eso. y
que son los contornos de un solo rostro. Esto es lo que se confirma en cada
llamada de oracin - Allah-Ho-Akbar (Dios es grande -. l abarca todo)
Those who believe in Mohammad's body, know that it is no more, but those who put their trust in Allah, consider that He is ever living."
These are the words of Abu Baker Siddiq (Peace be on him), spoken boldly to a confused and grief stricken multitude of Muslims on the
event of passing away of the Prophet of Islam. The experience is repeated at the Martyrdom of Imam Hussain (RZA), at the fall of
mighty Islamic empires, after the demolishing of cities ami places of worship. Time has proved one truth: "All that is on earth will perish
but the face of Allah will abide" (The Quran LX:27). Also there has grown with the passing of centuries the distrust of the physical, the
World of phenomena as ungodly, even evil. Individually too each mind has absorbed this sense of duality of the Manifest (Al-Zahir) and
the Hidden (Al-Batin). Then comes a time when the awareness realizes that the formless One-Allah is both this and that. They are the
contours of only One Face. This is what is confirmed in every call for prayer - Allah-Ho-Akbar (God is Great - He encompasses all.)
Mi tiempo tambin lleg. Fue mi buena fortuna que sucedi a los sagrados pies
de Sai Baba. Por ms de quince aos l me ha educado acerca de la Verdad, a
travs del medio que conozco - el dialecto de mi propia religin, sin hablar una
palabra en el nivel fsico con l. Los escritos de los Maestros sufes, el reaprendizaje del Corn desde un ngulo diferente ha elevado mi mente de los
surcos estrechos. Hoy en da, cuando Baba da un discurso mis odos captan las
verdades del Corn en sus palabras. Aunque muchos no entendern la
experiencia relacionada en los siguientes captulos no son casualidades ni
ilusiones de una conciencia paranoica. El nfasis no est en los fenmenos o
"milagros". El cambio en la mente es lo que se centra y se destaca. Si las mentes
musulmanas piadosas consideran que mis equiparaciones de las palabras de Baba
con los versos cornicos son impactantes les ruego perdn. Para m, al igual que
la verdad, ellos son uno. Quin puede dividir la luz porque las lmparas son
diferentes? La fe no se puede imponer, sobre todo cuando el propio Corn ha
afirmado que "a cada uno se le ha dado una meta para volver a Dios, para que
luego se esfuercen juntos hacia todo lo que es bueno..." (El Corn II: 148)
My time also came. It was my good luck that it happened at Sai Baba's holy feet. For more than fifteen years He has educated me about
Truth, through the medium known to me - the dialect of my own religion, without speaking one word at the physical level. The writings
of Sufi Masters, the re-learning of the Quran from a different angle has uplifted my mind from narrow grooves. Today, when Baba gives
a discourse my ears grasp the Quranic truths in His words. Though many will not understand the experience related in the following
chapters they are not coincidences nor illusions of a paranoid consciousness. The emphasis is not on the events or "miracles." The change
in the mind is focussed on and stressed. If pious Muslim minds consider my equating Baba's words with the Quranic verses as shocking I
beg for forgiveness. For me, like the Truth, they are one. Who can divide light because the bulbs are different? Faith cannot be imposed,
especially when the Quran itself has asserted that "to each is given a goal to which God turns him; then strive together towards all that is
good..." (The Quran II:148)
This is exactly what is being avoided. Each title is to be studied separately: The only link is the journey of the mind to the formless and
each chapter represents one state. Only a few stages are mentioned.
No he venido a intervenir o destruir ninguna fe, sino que para confirmar a cada
uno en su propia fe, para que, el Cristiano se convierta en un mejor Cristiano, el
Musulmn en un mejor Musulmn, el Hind en un mejor Hind
I have come Not to disturb or destroy any Faith, But to confirm Each in his own faith So that, the Christian becomes A better Christian
The Muslim a better Muslim A Hindu a better Hindu
2
QU ES SAI BABA PARA M?
2 WHAT SAI BABA IS TO ME
Para m esta enseanza ha llegado a travs de una voz humana y una forma
humana. Desde una mahometana fundamentalista a un creyente y seguidor del
principio del rabe Ibnul de-Ul-Wujad (Unidad de Esencia) hay un largo viaje, y
no es fcil. Cuando digo que para m SAI BABA ES EL CORN EN ACCIN
creo y lo sostengo sobre la base de la experiencia. De hecho, l es aquel que le
ha dado forma a mi mente; ha llevado a conocer los alcances internos de ese
ngulo de la fe que ha sido familiar para m, pero no totalmente conocido. Su
forma como tambin la recitacin de los versos sagrados me lleva hasta el
Ocano del infinito. Similar es el caso de miles de musulmanes que leen el Corn
sin saber rabe como idioma. Tanto el ritmo, como la forma, se convierten en un
surgimiento de evocaciones. En este constante movimiento el objeto, el agente y
el proceso se funden y se convierten en uno. Para m Baba no es una forma. Pero
la mayora de los hombres no lo entienden.
To me this instruction has come through a human voice and a human form. From a fundamentalist Mohammadan to a believer in and the
follower of the principle of Ibnul Arabi's What-Ul-Wujad (Unity of Essence) is a long journey, and not an easy one. When I say that to
me SAI BABA IS THE QURAN IN ACTION I believe and utter on the basis of experience. Indeed, He is the one who has shaped my
mind; led it to know the inner reaches of that angle of faith which has been familiar to me but not fully known. His form like the
recitation of the holy verses sweeps me to the Ocean of infinity. Similar is the case with thousands of muslims who read the Quran
without knowing Arabic as a language. The rhythm, like the form, becomes a surge of remembrance. In its constant movement the object,
the agent and the process are fused and become one. To me Baba is not a form. But most men do not understand.
Cuya (parte)
no es la Ira
Y que no van por mal camino (1: 7)
Whose (Portion)
is not Wrath
And who go not astray (1:7)
Quines son los que van por mal camino? Dando importancia indebida a la
progenie, la riqueza o el poder o a la creacin de socios de Dios en contra de lo
que el Islam advierte, ya que, todos los objetos de apego se convierten en
dolos, atrapando y encarcelando a la conciencia. El asesinato de Mansoor en el
siglo XI por proclamar Anal Haq (Yo soy la verdad) es un trgico ejemplo de la
percepcin defectuosa. El entendimiento errado destruy su cuerpo, fue este, el
cuerpo, el que anunciaba la verdad?
Who are those who go astray? Attaching undue importance to progeny, wealth or power or setting up partners with God against which
Islam warns, hence all objects of attachment become idols, arresting and imprisoning awareness. The killing of Mansoor in eleventh
century for proclaiming Anal Haq (I am truth) is a tragic example of faulty perception. The erring understanding destroyed his body, was
it the body that announced the truth?
Una iglesia, un templo, una mezquita se aceptada como la casa de Dios. Puede
el hombre el creador del edificio ser menos que una construccin y no ser el
vehculo de la voz de Dios?
A Church, a Temple, a Mosque is accepted as a house of God. Is man the maker of a building less than a construction not to be vehicle of
God's voice?
Esta secreta doctrina fue dada solo a una elite espiritual en el pasado.
This secret doctrine has been given only to the spiritual elite in the past.
El hombre comn ha sido ignorante de ella. As Hazrat Abdul Qadir Jilani sobre
la crucifixin de Monsoor coment que l se apresur en exponer el secreto
(Anal Haq: Yo soy Dios) al pblico. Pero l tambin comprueba en otra parte:
The common man has been ignorant of it. Thus Hazrat Abdul Qadir Jilani on the crucification of Monsoor commented that he was hasty
and exposed the secret (Anal Haq: I am God) to the public. But he also ascertains elsewhere:
Hoy, est cerca el tiempo cuando "todo perecer sobre la tierra, pero el Rostro de
Dios permanecer" (LV, 27).
Today, that time draws near when "all shall perish from earth but the Face of God will abide" (LV: 27).
Es mandato divino es que este secreto deba ser proclamado abiertamente, Baba
est haciendo esto, Su vida refleja este principio. Pero la moderna fe del hombre
ya no funciona en el concepto teolgico de Dios.
It is divine injunction that this secret must be proclaimed openly, Baba is doing it, His life reflecting this principle. Also the modern
man's faith in theological concept of God is no longer functioning.
3
DESTRUYENDO UNA IMAGEN
3 SHATTERING OF AN IMAGE
most perfect aspect. Though other norms were looked upon with a friendly attitude our social codes were based on Islamic value system.
Erroneously I considered the Quran and social norms same.
Estas actitudes nos dieron una identidad tnica y la valenta de vivir con honor e
incluso orgullo. Estbamos orgullosos de llamarnos a nosotros mismos Indios
Musulmanes. ramos descendientes de Adn permaneciendo nuestro
correspondiente tiempo en la tierra. Los modos nacionales hacan nuestras vidas
ms vastas. Emocionalmente participamos en las actividades generales de la
ciudad y la nacin. Al mismo tiempo, nuestros estndares internos se mantenan
intactos. La mente se mantena al margen, sin mancha, un testigo de los
incidentes de fuera de las paredes de tu casa. Esta no fue coloreada en Holi
(festival de la primavera), nunca iluminada en Diwali (festival de las luces),
nunca hubo cantos de Navidad.
These attitudes gave us an ethnic identity and a courage to live with honour and even pride. We were proud to call ourselves Indian
Muslims. We were Adam's descendents abiding our time on earth. The national modes made our lives vaster. Emotionally we
participated in general activities of city and nation. At the same time our domestic standards remained untouched. The mind remained
aloof, unstained, a witness to the incident outside the walls of home. It was not coloured by Holi, never brightered at Diwali, never sang
of Christmas.
"Let him do that, I'll remain aloof". I inwardly resolved. To my sister with a little more condescension I confided that Sai Baba might
have performed miracles as our saints did, and might have a name common among the sufis but there was no need to prostrate before a
human being. My religion did not allow it.
"En el nombre de Al y Sai Baba nunca voy a tocar la carne." Repet tres veces
en voz alta y eso fue el final de un hbito de toda la vida. Fue juzgado por mis
amigos como un acto anti-islmico. "Qu?", se burl de un amigo, "No habas
dicho que nunca creeras en l".
"In the name of Allah and Sai Baba I'll never touch meat." I repeated three times loudly and that was the end of a life-long habit. It was
judged by my friends as an un-Islamic act. "What", mocked a friend, "You've avowed that you would n't believe in him".
Cmo Baba haba controlado mi mente era un enigma. Pero su voluntad siempre
me haba llegado y me hizo hacer cosas similares. Exteriormente mis acciones
parecan irracionales, incluso imprudentes, sin embargo, cada vez que fu
consultado l afirmaba e incluso me protega.
How Baba had controlled my mind was an enigma. But His will had always reached me and made me do similar things. Outwardly my
actions seemed irrational, even unwise, yet whenever he was consulted he affirmed and even protected me.
Con estos actos diarios e insignificantes fue, sin duda, imprimiendo en m que l
no era una forma. l podra ponerse en contacto con mi mente e incluso
controlarla. Y con stos l tampoco se dirigi a mi como una fuerza
omnipotente. l era el observador y lo saba todo (El Corn LVII: 4).
With these daily, insignificant acts he was certainly impressing on me that He was not a form. He could contact my mind and even
control it. And with these was He also not telling me that as an on omnipotent force. He was the observer and knew all (The Quran
LVII:4).
etapa inicial y un asma de diez aos. Estos fueron actos de bondad suprema que
cambiaron el curso futuro de mi vida.
One more instance from the first interview could be mentioned. It influenced and shaped my life later on. He yet once more. overwhelmed us with unasked, undeserved mercy - giving me a ruby ring, curing a uterus cancer in initial stages and ten - year old asthema.
These were acts of supreme kindness that changed the future course of my life.
Ms importante fue otro acto de compasin de ese da. Fuimos llamados para una
entrevista. Sentada entre las damas seleccionadas vi a Baba que pas por delante
de m. Luego se volvi y slo me dio una mirada plena. Khaja Moinuddin Chisti,
(la paz sea con l) me dijo que l acostumbra para cambiar completamente el
carcter de la gente, fijar sus ojos en ellos por un momento.
More important was another act of compassion on that day. We were called for interview. Sitting among the selected ladies I saw Baba
walked past me. He then turned and gave me just one full glance. Khaja Moinuddin Chisti, (Peace be on him) I was told used to
completely change the character of people by fixing his eyes on them for a moment.
Algo similar me pas. Fue un contacto breve, tierno y muy, muy intenso. En su
poder de amor sin mancha el secreto de la creacin de la tierra fue revelado: Slo
la Divinidad impregna y es consciente de su propia belleza y gloria. El Santo
Profeta (la paz sea con l) debe haber querido mencionar slo esta presencia
cuando expres las palabras: ". Yo era un tesoro oculto que quera ser conocido y
por lo tanto cree el mundo".
A similar thing happened to me. It was a brief contact, tender and very, very intense. In its unsullied power of Love the secret of earth's
creation was revealed: Divinity pervading and aware of only its own beauty and glory. The holy Prophet (Peace be on him) must have
meant to only this presence when he expressed the words: "I was a hidden Treasure. I wanted to be known and so I created the world".
Tan poderosa era la mirada que yo baj la cabeza en sumisin y humildad. Era el
momento en que recib la Luz.
So powerful was the glance that I lowered my head in submission and humility. It was the moment when I received the Light.
Estas eran las preocupaciones para los das venideros y sirvieron para iniciar un
proceso de introspeccin.
These were concerns of days to come and were to start a process of introspection.
Todo lo que experiment en ese momento era una calma profunda y una
sensacin de bienestar que dur diez das.
All that I experienced at that moment was a deep calm and a feeling of well being that lasted for ten days.
4
UNA EDUCACIN DIFERENTE
4 A DIFFERENT EDUCATION
El sueo inquieto en el que haba cado a las tres ya haba desaparecido. Me sent
y mir a m alrededor. Las cosas familiares me tranquilizaron. A travs de las
ventanas vi un mundo baado en una luz de color rosa de un nuevo amanecer y
los rocos de septiembre.
The restless sleep into which I had fallen at three o'clock had now disappeared. I sat up and looked around. Familiar things reassured me.
Through the windows I saw a world bathed in a pink light of a new dawn and dews of September.
Los distantes ecos de la mezquita que llaman a orar llegaron flotando a m. Este
sonido result ser otra seal de la Divina Presencia. En ms de una ocasin de
dificultad esto me afirmaba que Al est siempre cerca. Este contacto siempre me
hizo esperar algo beneficioso, y aseguraba que la vida siempre era hermosa. Eso
reflejaba a Al.
From the distant mosque echoes of the call for the prayer came floating to me. This sound turned out to be another sign of Divine
Presence. On many a critical occasion it affirmed that Allah was ever near. Its contact always made me expect something beneficial, and
ascertained that life was always beautiful. It mirrored Allah.
Cul es mi religin?
"What is my religion?"
Hoy en da, puedo afirmar que lo que es conocido en el mundo como BABA est
ms all de la comprensin.
Today, I can assert that what is known to the world as BABA is beyond comprehension.
Pero hace quince aos, mi estado era diferente. Dividida entre dos fuerzas
opuestas del amor y el miedo, yo estaba tratando de convencerme de que Baba y
el Islam eran iguales.
But fifteen years ago my state was different. Torn between two opposite forces of love and fear, I was trying to convince myself that
Baba and Islam were same.
La primera entrevista trajo con ella que despertara inmediata paz. Pero cuando
ese estado se produjo, all comenz un intenso conflicto, tomando personalidad,
royendo el corazn y el alma. Por una parte estaba mi yo tradicional, protegido y
asegurado por siglos de ancestrales prcticas. Eran cerradas, sin duda. Pero,
como tales, daban un sentido de identidad. La postracin ante lo sin-forma podra
haberse hundido en un ritual, un hbito, pero eran creencias de las que no era
fcil desprenderse. Por otro lado estaba la serena Forma de Baba hacia la que el
corazn se inclin en reverencia y amor. Quiz exiga mayor respeto y rendicin
incondicional.
The first interview had brought in its wake immediate peace. But when that state was worn out there started an intense conflict,
dissembling personality, gnawing at the heart and the soul. On one side was my traditional self, protected and assured by practices
centuries old. They were narrow, doubtlessly. But as such they had given a sense of identity. The prostration before the formless might
have sunk into a ritual, a habit but it was a belief that was not easily shakable. On the other side was Baba's serene Form to which the
heart bowed in reverence and love. If demanded highest respect and unconditional surrender.
Cmo podra yo aceptar una forma para Al? Me haba preguntado a m misma
varias veces. Pero nunca podra cuestionarme lo que entenda por Al? No poda
romper los estrechos lmites de mi propia mente. Tena miedo. En ese momento,
yo crea en la fe musulmana popular de que el hombre y Dios son dos cosas
diferentes. Como un siervo el hombre debe rendirse a Al. La descripcin
cornica del fuego del infierno tomaba un semblante que me asustaba. Aunque el
cielo como recompensa estaba ms all de mi alcance no quera renunciar a la fe
convencional de Dios. No quera dar un paso fuera de mi interpretacin fsica de
Dios y el hombre. Los aspectos ms relevantes de la creencia Islmica, me deca,
significaban saltar sobre un ocano. Dud en tomar la iniciativa.
How could I accept a Form as Allah? I had asked myself repeatedly. But I could never question what I understood to be Allah? I could
not break the narrow limits of my own mind. I was afraid. At that time, I believed in the popular muslim faith that man and Allah are two
different things. As a servant man must surrender to Allah. The Quranic description of hell fire taken at its face value frightened me.
Though heaven as a reward was beyond my reach I did not want to give up conventional faith in God. I would not want to step out of my
physical interpretation of God and man. The higher reaches of Islamic belief, I told myself, meant jumping into an ocean. I hesitated to
take the initiative.
Esto tom mucho tiempo. As que pens. Pero la respuesta lleg en la forma de
un sueo, que se describi en el principio del captulo.
It took a long time. So I thought. But the response came in the form of the dream, described in the beginning of the chapter.
El estudio del sufismo le dio una nueva direccin a mi vida. Para m fue una
nueva educacin - Un implacable curso de estudios que demandaba la prctica de
lo aprendido como teora. Tuve que sentarme delante de muchos Maestros, de la
India y de fuera del pas. Los idiomas eran diferentes - rabe, persa, urdu, Ingls.
Algunas veces haba traducciones. Lentamente mi corazn se abri a la
universalidad del conocimiento que era no mundano. El amor de Allah (Dios) se
convirti en la pasin central de mi existencia.
The study of Sufism gave a new direction to my life. It was for me a new education - A relentless course of study demanded practicing
what was learnt as theory. I was made to sit before many Masters, Indian and outside the country. The languages were different - Arabic,
Persian, Urdu, English. Sometimes there were translations. Slowly my heart was opened to the universality of knowledge that was nonworldly. Love of Allah became the central passion of my existence.
Durante ese perodo Baba no me habl una palabra de esto. Sin embargo, yo
saba que todo era un regalo de su gracia - Ningn libro vino a m sin su gua y
slo cuando yo estaba preparada para ello.
During that period Baba did not speak a word of it to me. Yet I knew that it was all his gift of grace - Not a book came to me without His
guidance and only when I was ready for it.
Baba Farid, like our Baba had devotees from different religions. Another book that came to me was the biography of Aminuddin A'la, a
south Indian saint of thirteenth century, who taught the pure advaitic principle and was considered as God by his devotees.
Pero todo eso trajo sus propias recompensas. Pude ver un nuevo significado en
los conceptos islmicos. Todo lo que era negativo o considerado maligno
perteneca al mundo de la dualidad. Al, el uno y nico, el que ama y es amado,
el supremo nunca podra ser la negacin.
But all that brought its own rewards. I could see new meaning in Islamic concepts. All that was negative or considered evil belonged to
the world of duality. Allah, the one and only, the loving and lovable, the supreme could never be Negation.
de primera persona "Yo", "M", "Nosotros", indican el soplo divino en Adn (El
Corn: XV: 29). Baba los haba llamado jiva-atma - Islam la antigua religin de
la humanidad, que provena de la lnea Semtica de los Profetas, para m se
convirti en lo que Baba llamaba Santana-Dharma. No es de extraar que el
Islam tambin se ha denominado como la religin natural. Con la influencia del
sufismo el mayor significado del Misericordioso, el ms Compasivo (AlRahman, al-Rahim) se unieron para m el Corn, la forma de Baba, la Santa
Kaaba y el nombre del Profeta. Todos ellos se convirtieron en vestiduras de una
realidad superior.
A momin became a believer and a Kafir a non believer of Divinity. They now had nothing to do with one religion or other. The first
person pronouns "I", "Me", "We" indicated the divine breath in Adam (The Quran: XV:29). Baba had called them jivatma - Islam the
ancient religion of mankind followed by the Semetic line of the Prophets to me became what Baba called Sanathana Dharma. No wonder
Islam also had been termed as the natural Religion. With the influence of Sufism the greater meaning of the Merciful, most
Compassionate (Al-Rahman, al-Rahim) united for me the Quran, the form of Baba, the Holy Ka'aba and the name of the Prophet. They
all became vestures of a Higher Reality.
5
LAS PRUEBAS
5 THE TESTS
Y hemos de probaros
Para saber quienes
Entre ustedes se esfuerzan,
Al mximo y perseveran
En la paciencia; y lo haremos
Probando lo que se dice de ustedes (determinacin)
(El Corn: XLVII: 31)
And we shall try you
Until we test those
Among you who strive,
Their utmost and persevere
In patience; and we shall
Try your reported (mettle)
(The Quran: XLVII:31)
Cuando Sai llega a la vida de cualquier persona, esto no significa que las rosas
comienzan a florecer en todo el camino. Significa que las cosas empiezan a caer
en lugares apropiados. l ensea, pero tambin pone a prueba. Esto tambin es
parte de su compasin. Para describir el proceso l usa la analoga de la
CIRUGA, el mdico y el paciente. Las pruebas no son infrecuentes. Los mejores
de los hombres han sido juzgados. Abraham fue arrojado en el fuego, Moiss y el
Para las personas comunes como nosotros ellas parecen ser consecuencias de
nuestras propias acciones. Baba muy rara vez las evita pero da el coraje para
enfrentarse a ellas con dignidad y auto-respeto. Lo que debera haber sido una
avalancha pasar como un bao, l le dijo una vez un devoto. El proceso madurae
la mente y expande el horizonte en una comprensin ms profunda de las cosas
en el mundo. La fe y la paciencia son todo lo que l pide.
For the common people like us they appear to be consequences of our own actions. Baba very rarely averts them but he gives courage to
face them with dignity and self-respect. What should have been an avalanche will pass like a shower, he has told once a devotee. The
process matures the mind and expands the horizon into a deeper understanding of things in the world. Faith and patience are all that he
asks for.
A menudo miro hacia atrs en el perodo de siete aos, desde 1985 hasta 1991,
que se podra ser llamado "tiempo de prueba".
Often I look back to a period of seven year, 1985-91, which can be called "testing time".
El lugar de trabajo era nuevo para m y tena que hacerme un espacio para m sin
buscar recompensa o satisfaccin. Tambin era consciente de que no poda medir
nada de acuerdo a los cdigos de valores anteriores. Por tanto haba una ley - la
ley de trabajo para m. Mi testigo para esto era Baba.
The place of work was new to me and I had to carve a niche for myself without looking for reward or satisfaction. Also I was aware that
nothing could measure according to previous codes of values. There was therefore, one law - the law of work for me. My witness to it
was Baba.
- 1987
En noviembre durante las vacaciones de la universidad llegu a Hyderabad y me
qued con mi madre en Jubileehills. Mis nios estaban conmigo. Una noche, me
vi obligada a enviar a tres de ellos a la ciudad a 15 millas (24 Km) de distancia
de Jubileehills. El crepsculo de la tarde se perdi en la oscuridad de la temprana
noche. Se me ocurri que la naturaleza del esfuerzo podra ser desagradable o
incluso peligroso para ellos. Al ser nuevos en el lugar les sera fcil perder el
rumbo. Nuestra casa se encontraba en un sector remoto, un despoblado trozo de
tierra. Tuvieron que caminar como en la oscuridad ningn taxista estaba de
acuerdo en llegar al lugar. Entr en pnico. Sin poder hacer nada, me sent en la
puerta, mirando el solitario camino. El tiempo se negaba a avanzar: ocho, nueve
y an no haba seal de los nios. Al observar mi ansiedad, mi madre de ochenta
aos comenz a murmurar una oracin. Yo la compadec y pens que la situacin
exiga un enfoque ms prctico. Mis hermanas, estando aqu, me habran
ayudado, sin duda, pens. Despus de un tiempo ella se mantuvo a un lado el
rosario y cerrando los ojos se qued en silencio por un largo tiempo. Una hora
ms tarde mis hijos regresaron y se me olvid el gesto de mi madre. A la maana
siguiente, cuando todo el mundo estaba lejos ella me llam a su lado:
- 1987
In November during college vacation I came to Hyderabad and stayed with my mother in Jubileehills. My young children were with me.
One evening I was forced to send three of them to the city - 15 miles away from Jubileehills. Evening's twilight deepened into the
darkness of early night. It occurred to me that the nature of work could be unpleasant even dangerous for them. Being new to the place it
would be easy to lose the way. Our house was located on a remote, unpopulated stretch of land. They had to walk as in the darkness no
taxi driver would agree to come to the place. I panicked. Helplessly, I sat on the doorsteps, gazing at the lonely road. Time would refuse
to move: 8 o'clock, 9 o'clock still no sign of the children. Observing my anxiety, my eighty year old mother started mumbling a prayer. I
pitied her and thought that the situation demanded a more practical approach. My sisters, were they here, would have helped me certainly,
I thought. After sometime she kept aside the rosary and closing her eyes remained silent for a long time. An hour later my children
returned and I forgot my mother's gesture. The next morning when everyone was away she called me to her side:
"Yes".
"Wears long dress that falls to his feet?" was the next question.
"Yes - but how do'u know?"
"Hum! His hair spread as a circle around his face."
"Of course, yes - but how...?"
She did not allow me to complete the query.
"Ayer por la noche viendo tu miseria empec a cantar Ayat-ul-Kursi (Verso del
trono; recitado para proteccin)... Quera ayudarte. Con mis ojos videntes vi
donde estaban tus tres hijos en ese momento y tambin vi a tu Baba de pie cerca
de ellos. Sabiendo que l ya estaba protegindolos dej de recitar el verso.
Acaso l no luce como lo describ?". No poda hablar. Mi madre no crea en la
forma. Ella tena fe en el poder de la Palabra. Pero ella era sabia para darse
cuenta de la unicidad de lo sin-forma y la forma. Las palabras que recit eran de
un pasaje cornico bien conocido.
"Last night watching your misery I started chanting Ayat-ul-Kursi (Verse of the throne; recited for protection). Wanted to help you. With
my visionary eyes I saw your three children where they were at that time. I also saw your Baba standing near them. Knowing that he was
already protecting them I stopped reciting the verse. Doesn't he look that way I describe". I could not speak. My mother did not believe in
the Form. She had faith in the power of the Word. But she was wise to realise the oneness of the Formless and the Form. The words that
she recited were from the well-known Quranic passage.
No hay ms Dios
Que l el viviente
El auto-Subsistente, Eterno,
Ni la somnolencia lo puede dominar
Tampoco el sueo. Suyo es lo que
Est en los cielos y en la tierra.
Quin hay que pueda interceder
En su presencia, excepto
Con Su permiso? l conoce
Qu (sucede a sus criaturas)
Antes o Despus
O detrs de ellos.
Ellos no abarcan
nada de sus conocimientos
A excepcin de lo que l quiere.
Su trono se extiende
A travs de los cielos y la tierra
Y l no siente fatiga en guardarlo
Y preservarlo,
Porque l es el Altsimo
El Supremo (II: 255)
-1990-91:
There is no God
But He - the living
The self - Subsisting, Eternal,
No slumber can seize Him
Nor sleep. His are all things
in the heavens and on earth.
Who is there that can intercede
In his presence except
As he permitteth? He knoweth
What (appears to his creatures)
Before or After
Or behind them.
Nor shall they compass
ought of His knowledge
Except as He willeth.
His throne does extend
Over the heavens and the earth
And he feels no fatigue in guarding
And preserving them,
For He is the Most High
The Supreme (II:255)
-1990 - 91:
En el interior del cuarto oscuro haba estrechado a mi nieto de cinco aos, Sai
Ahmed. El beb estaba con la madre. Las luces se apagaron y en el medio de la
ardiente oscuridad pude sentir la nerviosa respiracin del nio contra mi pecho.
Tambin hubo otro sonido. Alguien sollozaba. Me tom algn tiempo para darme
cuenta de que el beb no tena mscara de gas. Mi nuera tena al pequeo y llor,
constantemente orando a Baba. Un estruendo se escuch en el aire, Aviones.
Sabamos que el final estaba cerca. El ruido se hizo ms fuerte y ensordecedor.
Las mismas paredes de la casa parecan hacer eco de l. Un trueno explot cerca.
La casa se sacudi.
Inside the dark room I had clasped my five year old grandson, Sai Ahmed. The baby was with the mother. Lights went off and in the
pitched, hot darkness I could feel the nervous breathing of the child against my breast. There was also another sound. Someone was
sobbing. It took me sometime to realize that the baby had no gas-mask. My daughter-in-law held the little one and wept, constantly
praying to Baba. A rumbling was heard in the air, Aircraft. We waited knowing the end to be near. The noise grew louder, deafening. The
very walls of the house seemed to echo it. A thunder crashed near by. The house shook.
When the war was over I returned to Prasanthinilayam. In darshan line the sights of familiar scenes and people filled me with a feeling of
gratitude and well being. In the centre of this peace floated an Orange Robe. I had to fight back my tears as I quietly thanked Baba for
saving our lives.
Sus palabras fueron enigmticas. Pero pens en ellas mucho despus pude
comprender un poco sobre la preocupacin divina por la vida en general. Me di
cuenta de que en esa noche llena de acontecimientos, miles de personas en
Riyadh deban haber estado orando por la seguridad y sus oraciones fueron
contestadas.
His words were enigmatic. But thinking over them much later I could comprehend a little of the divine concern for life in general. I
realised that on that eventful night, thousands in Riyadh must be praying for safety and their prayers were answered.
Tal es la sabidura del amor sin lmites. Es increble que todas las splicas vayan
hacia l para ser decididas?
Such is the wisdom of unbounded Love. Is it not believed that all supplications go to him or decisions?
Qu absurdo era pensar que las circunstancias nos victimizan! Cules son las
circunstancias sino las varas de medir de nuestra propia mente? La mente
positiva nada a travs de ellas como cuando se cruzan aguas turbulentas;
considerarlas como pruebas del espritu. El Corn lo dice en un idioma diferente.
How absurd it was to think that circumstances victimize us. What are circumstances but yardsticks of our own mind? The positive mind
swims through them as crossing the troubled waters; consider them as tests of the spirit. The Quran puts it in a different language.
"Y si alguien pone su confianza en Allah - Suficiente es Allah para l". (LXV: 3)
"And if anyone puts his trust in Allah - Sufficient is Allah for him". (LXV:3)
Estos aos tambin me confirmaron el valor del espritu cornico que Baba hace
mucho tiempo haba subrayado.
These years also confirmed to me the Quranic value of the spirit that Baba long ago had stressed.
Por encima de todo, los aos y la dura vida me dieron una nueva fuerza. Entend
el principio subyacente: "El Seor no prueba a un hombre slo por diversin. No
apila calamidad sobre calamidad porque lo disfrute. Los exmenes se llevan a
cabo para medir los logros y adjudicar grados y honores. Debes pedir por ser
examinado para que tu progreso pueda ser registrado. (Sadana: El Sendero
Interno. P. 190)
Above all the years and hard life gave me a new strength. I understood the underlying principle: "The Lord does not test a man just for
fun. He does not pile calamity on calamity because he enjoys it. Examinations are held to measure achievement and award marks and
honours. You must ask to be examined so that your progress may be recorded. (Sadhana: The Inward Path. p.190)
6
CONTACTOS Y PRESENCIAS
6 CONTACTS AND PRESENCES
Entonces si os acordis de
Mi; Yo me acordar de
Ustedes, (II: 152)
Then do ye remember
Me; I will remember
You, (II:152)
l sonri y dijo:
He would smile and say:
Yo se, Yo se
"I know, I know".
Aunque en los primeros aos nunca pens en esto, lentamente sucedi que Baba
se fue convirtiendo en una presencia en mi vida. Volva mi mente hacia l y l
estaba all. La Presencia asumido para m los noventa y nueve atributos de Dios,
que se menciona en el Corn como "los ms bellos nombres (Asma-e-Hasna). El
que aparecia muy a menudo era el nombre de la Misericordia-AL-RAHIM.
Though in the early years I never gave a thought to it, slowly it occurred that Baba had become a presence in my life. I had to turn my
mind to him and he was there. The Presence assumed for me the ninety-nine attributes of Allah, mentioned in the Quran as "the most
beautiful Names (Asma-e-Hasna). The one that appeared very often was the name of Mercy-AL-RAHIM.
Una vez ms fui donde Baba buscando permiso y Prasad. Una vez ms l se
comprometi a ayudar.
Once more I went to Baba seeking permission and prasad. Once more he promised to help.
Su Prasad fue que la segunda operacin no tuvo lugar. Podra una persona con
hipertensin, corazn defectuoso, obesidad y ahora un "extirpado" de la vescula
biliar vivir mucho tiempo. Pero la promesa de Baba de una larga vida ha dado las
buenas para el da de hoy - 1993.
His prasad was that the second operation did not take place. Could a person with hypertension, defective heart, obesity and now a "dead"
gall bladder live long. But Baba's promise of a long life has held good to this day - 1993.
La tercera prueba era ms sutil. Era mi costumbre el pasar algn tiempo recitando
los Nombres divinos cada noche. Un da, estando cansada decid no hacerlo.
Tena una cadena de jazmn colgaba alrededor de la imagen de Baba. Como todas
las cosas bellas, con los aos, haba asociado su dulce fragancia con Baba.
"Perdname hoy, Baba. Estoy cansada", murmur y me acost a dormir. A los
pocos minutos me di cuenta de que la habitacin estaba llena de un intenso
perfume a jazmn fresco. Mir hacia la cadena de flores, podran este puado
exudar un olor tan fuerte. "No es posible" me dije. A menudo, cuando yo hacia lo
mismo la fragancia flotaba slo alrededor del santuario. Esto era diferente. Su
presencia persisti. La capacidad de sutil penetracin me obsesionaba. No fue
una ilusin. El lugar estaba saturado por una forma invisible. Tambin me acord
de otro incidente. En una noche de Ramzan fui incapaz de recitar el nombre hasta
que la llamada a la oracin fuera oda a la distancia. Pronto todo el aire se llen
con el sonido de Allah-ho-Akbar. Cada partcula desde una pequea piedra a una
estrella estaba recitando el testimonio.
The third proof was more subtle. It had been my habit to spend sometime in reciting the divine Names each evening. One day, being tired
I decided not to do it. I had a string of jasmine hung around Baba's picture. Like all beautiful things, over the years, I had associated its
sweet fragrance with Baba. "Forgive me today, Baba. I'm tired" I murmured and lay down to sleep. Within minutes I became aware that
the room was filled with very strong perfume of fresh jasmine. I looked at the string of flowers, could this handful exhude such strong
smell. "Not possible" I was assured. Occasionally when I had done the same thing the fragrance wafted only around the shrine. This was
different. Its presence persisted. The subtle pervasiveness haunted me. It was not an illusion. The place was saturated with a Form
unseen. Also I was reminded of another incident. On a Ramzan night I was unable to recite the Name until the call for prayer was heard
in a distant. Soon the whole air was filled with the sound of Allah-ho-Akbar. Each particle from a tiny stone to stars was reciting the
testimony.
No tuve oportunidad de preguntarle a Baba sobre este punto, pero mi maestro Ibn
Arabi explic su significado. En pocas palabras ellos son convocados de la
siguiente manera:
I had no chance to ask Baba on this point, but my master Ibnul-Arabi explained its significance. Briefly they are summoned up as
follows:
II) Ibn Arabi menciona cinco presencias fundamentales en Fusus. Ellas son en
realidad estados contemplativos concebidos como presencias divinas. No son una
doctrina metafsica.
II) Ibnul Arabi mentions five-fundamental presences in Fusus. They are actually contemplative states conceived as divine presences.
They are not a metaphysical doctrine.
4. Formas sutiles.
4. Subtle forms.
Baba enfatiza el punto: "Todas las formas son mas. Todos los nombres son los
mos"
Baba stresses the point: "All forms are mine. All Names are mine"
Ibnul Arabi declar: "La oracin es la secreta llamada intercambiada entre Dios y
el adorador (devoto) y todo aquel que invoca a Dios se encuentra en la presencia
de Dios". (Fuses, P.128).
Ibnul Arabi States: "Prayer is the secret call exchanged between God and the adorer (devotee) and whosoever invokes God finds himself
in the presence of God". (Fuses, P.128).
YO ESTOY EN TU CORAZON.
"I AM IN YOUR HEART".
7
LA LUZ ES UNA
7 THE LIGHT IS ONE
l abre (Al Bisa't) y tambin cierra (Al Qabizu). La esencia nica se refleja en
muchas manifestaciones. Baba da la analoga de la luz que se refleja en vasijas de
diferentes formas. "Dios es la luz de los cielos y la tierra", afirma el Corn
tambin. La mente humana que sobrevive en la ilusin se aleja de la esencia y la
toma lo externo como real. Este fue mi pecado. Este fue tambin el pecado de las
Baba y Mawlana Rumi utilizan la analoga de la luz para advertir contra la falacia
de la multiplicidad. "Las lmparas son muchas, pero Dios es uno" (Baba,
Prashanti Nilayam - Cita del Da, 09/01/1987).
Baba and Moulana Rumi use the analogy of light to warn against the fallacy of multiplicity. "Lamps are many but God is one" (Baba,
Prasanthinilayam - Quotation for the Day, 1-9-1987).
Durante la segunda fase logr ver la relacin entre la forma y lo sin forma, la
Esencia y su emanacin como los muchos. Eso era bsico para satisfacer mi
mente endurecida. Se me dio un Nombre en vez de una forma humana. Pero la
paradoja de los atributos no permita ninguna tregua para mi alma.
During the second phase I was made to see the relationship between the form and the formless, the Essence and its emanation as many. It
was basic to the satisfaction of my hardened mind. The name was given to me instead of the human form. But the paradox in attributes
allowed no truce to my soul.
I was informed to "see no paradox, see them as complementary." Again I was made to sit before Ibnul Arabi. Using his terminology the
explanation given was as follows. "There are two ways of envisaging Divine Nature. One is the Formless (al tanzih) or transcendence the
other is immanence (al-tashbih). The two perspectives are in reality complementary and the theological errors to maintain one to the
exclusion of the other. The exoterist who insists uniquely on the Division transcendence slanders God and his messengers." (Fusus. P.32)
Baba confirm a Ibnul Arabi; "Niraakara y Sakaara son slo dos formas en que
se manifiesta la divinidad. (Libro: Qu es la Verdad). El invisible se convierte en
la base para la visin y Dios se percibe como "trascendental e inmanente "(Baba).
Esta es la clave de la infinita Vastedad (Al-ho-Akbar).
Baba confirmed Ibnul Arabi; "Niraakara and Sakaara are just two ways in which the Divine Manifests itself. (What is Truth). The unseen
becomes the basis for the seen and God is perceived as "transcendental and immanent," (Baba). Therein is the clue to the infinite Vast
(Allah-ho-Akbar).
La mente hizo eco de otra duda comn. "Qu pasa con el primer principio? No
hay otro Dios sino Dios. Mahoma es el mensajero. Mohammad (la paz sea con
l) se aborda como un Mensajero y en otros lugares se llama un siervo" (Al-Abd).
The mind echoed yet another common doubt. "What about the first principle? There is no God but God. Mohammad is the messenger?
Mohammad (Peace be on him) is addressed as a Messenger and elsewhere is called a servant" (Al-Abd).
La respuesta dada sugera que sera un error comn. Para la lite, cuyos
corazones estn iluminados, el mensajero no est separado del que enva el
mensaje. Los tres son ms que uno. La palabra del mensajero es otro de los
smbolos infinitos. En cuanto al uso de la palabra siervo, los sufes lo
consideraron como un adorador, un devoto. A travs de l el Uno se ama a s
mismo. Como Uno, quin ama a quin? As que la palabra Mahoma (la paz sea
con l) es un ejemplo perfecto de lo que debe ser un devoto. Su sencillez, su total
obediencia a Al, su dedicacin al deber deben ser tomadas como rasgos ideales
para aquellos que dicen amar a Dios. Cuntos pueden hacerlo?
The given answer suggested it to be a common error. To the elite, whose heart are illumined, the messenger is not separate from the
sender of the message. The three are but one. The word messenger is yet another of the infinite signs. As for the use of the word servant,
the Sufis regarded it as an adorer, a devotee. Through him the One loves itself. As one, who loves who? So the word Mohammad (Peace
be on him) is a perfect example of what a devotee should be. His simplicity, his total obedience to Allah, his dedication to duty are to be
taken as ideal traits for those who claim to love God. How many can do it?
La tercera etapa fue una evolucin lgica de la anterior. Afirmaba que "Adorar a
Dios en todas las formas es adorar a Allah (Ibn Arabi: Fusus). Creamos imgenes
en nuestra propia mente basada en nuestro nivel. "Todo el mundo tiene razn en
su creencia"(Fusus)
The third stage was a logical evolution of the previous one. It asserted that "To worship God in all forms is to Worship Allah (Ibnul
Arabi: Fusus). We would create images in our own mind based upon our level. Therefore "Everyone is right in his belief." (Fusus)
"Todos los nombres y formas son ciertamente iguales (Sandeh Nivarini, p.23).
Slo la fe constante es esencial", l insiste.
"All names and forms are certainly equal (SANDEH NIVARINI, p.23). Only steady faith is essential", he insisted.
La misma nota sonaba a travs de la tradicin Suf, el mismo tema fue cantado
por grupos de msticos de todo el mundo, durante siglos, en diferentes idiomas.
No haba necesidad, incluso de saber el idioma. La pasin por el Uno
sobrepasaba las palabras. Todo lo dems qued en el olvido. El Uno se mantuvo.
The same note sounded through the Sufi lore, the same theme was sung by the groups of mystics all over the world, over centuries, in
different languages. There was no need, even to know the language. The passion for the One overflowed the words. All else was
forgotten. The One remained.
Con ellos he odo una historia extraa. Un hombre le pregunt una vez un
Qalandar.
With them I heard a queer story. One man once asked a Qalandar.
Algunos de ellos son grandes nombres de la historia espiritual del Islam. Algunos
pueden mencionarse aqu.
Some of them are great names in spiritual history of Islam. A few can be mentioned here.
The eternity of the path has frightened me. How is it possible to traverse a great distance like that?
Para Baba la "mente" es el mayor obstculo en el camino hacia Dios. Los sufes
la llaman Nafs y tratan de borrarla. Con su ayuda y con un poco de
determinacin, es posible. Una vez, tomando mi rosario roto, que era su regalo, le
pregunt a Baba por qu se haba roto.
To Baba "mind" is the greatest obstacle in the path to God. The Sufis called it Nafs and tried to efface it. With his help, with a little
determination it is possible. Once, holding my broken rosary, his gift, I asked Baba why was it broken.
No poda entender. Pero aun as, esperaba el da que lo hiciera. l podr hacer
esto posible, que la mente se disuelva completamente. Hasta entonces busco
consuelo en la prctica. Lo que yo llamo la Religin Natural y la Religin del
Amor. No se limita a la estructura teolgica que me define como Musulmana o
una creyente de lo cual el libro de la sabidura se ocupa. Cada alma individual,
creo que, independientemente de su religin, es un suf, atravesando el camino
del amor, tratando de regresar a su fuente. Es un retorno que se confirm en el
Corn y por Baba.
I could not understand. Still, I wait for that day when. He will make it possible for the mind to dissolve completely. Till then I seek
comfort in practicing. What is I called the Natural Religion and the Religion of Love. Not confined to theological frame work I call
myself Momin a believer to who the book of wisdom addresses itself. Each individual soul, I believe, irrespective of its religion, is a Sufi,
traversing the path of love, striving to return to its source. It is a return that is confirmed in the Quran and by Baba.
"Con este avatar los malvados no sern destruidos. Ellos sern transformados".
Estas palabras tocan el infinito de Dios que se llama Ocano de Luz.
"In this avatar the wickeds will not be destroyed. They will be transformed". These words touch upon the infinity of God that is called
Ocean of Light.
Tan profundo y vasto es este ocano que tanto el paraso como el cielo se
sumergen en l. Este pequeo corazn se expande y se convierte en un
receptculo o en un gran ocano. Se cumple as la declaracin divina hecha por
los labios profticos; "Mi cielo y mi tierra no pueden contenerme, pero el corazn
de un devoto me contiene".
So deep and vast is this Ocean that both heaven and sky submerge in it. This little heart expands and become a receptable or the mighty
ocean. It fulfils thus the divine statement through Prophetic lips; "My heaven and my earth could not contain Me but the heart of a
devotee containeth ME".
8
LA RELIGION DEL AMOR
RELIGION OF LOVE
Hay una religin, ms antigua que lo que la mente humana puede recordar. Su
principio fundamental es "Ver el Uno, Decir el Uno, Conocer el Uno". (Sabistari:
Jardn del Misterio). Cuando volv a las riveras de la existencia mundana despus
de la primera inmersin en el ocano de luz a travs del sufismo, me di cuenta de
que mi limitada mente estaba extraviada. Ya no haba un deseo por el poder o el
lucro. El corazn se haba expandido y otros pensamientos exigian prioridad.
Estos eran los pensamientos de Dios.
There is a religion, more ancient than remembered by human mind. Its central principle is "See One, Say one, know one' (Sabistari:
Garden of Mystery). When I returned to the shores of worldly existence after the first submergence into the Ocean of light through
Sufism, I realized that my limited mind was lost. No longer there was a desire for power or profit. The heart had expanded and other
thoughts demanded priority. These were the thoughts of God.
Con tal en estado interior era difcil adaptarse a las costumbres del mundo en el
que yo haba vivido tanto tiempo. Me haba convertido en una extraa en el
grupo de familiares y amigos. Era su turno para hacer preguntas. Una de las
preguntas que ms se repeta era: "Consideras a Sai Baba Dios?"
With such on inner state it was difficult to adjust to the ways of the world where I had lived so long. I had become a stranger within the
group of relatives and friends. It was their turn to ask questions. The one often repeated query was: "Do you consider Sai Baba God?"
Pero estas son experiencias personales que pueden no significar nada a los
dems. A veces llama la atencin la asombrosa semejanza entre las referencias de
Baba y el santo Apocalipsis. Uno de estos es el uso del "Yo" cuando se disuelve
la dualidad en la inmensidad del amor "Yo" se convierte en lo que un hombre
comn llama Al. La transformacin es descrita por Bayaceto Bistami:
But these are personal experiences which may mean nothing to others. Sometimes I draw attention to amazing likeness between the
references of Baba and the holy Revelation. One such is the use of "I" when duality is dissolved in the vastness of love "I" becomes what
an ordinary man calls Allah. The transformation is described by Bayazid Bistami:
"I slough off myself as a snake slough off its skin. Then I looked and behold I was He."
Muy pocos estn convencidos de que la explicacin ha terminado. Tal vez uno en
un conjunto de un mil parece estar interesado. Salen a la luz divina y estn
dispuestos a perseguir las sombras. Tal vez el tiempo an no ha llegado para
ellos. En cuanto a m, agradezco la oportunidad que Baba me ha dado, Yo canto
con Ibnul Arabal:
Very few are convinced when the explanation is over. Perhaps one in an assembly of a thousand seems to be interested. They leave the
divine light and are happy to pursue the shadows. Perhaps time has not yet come for them. As for me, I thank of the chance Baba has
given me I sing with Ibnul Arabal:
Todava hay un largo camino por recorrer. El recto camino se extiende a travs
de la oracin, extiende sus alas como un pavo real hasta que alcanza finalmente
ese horizonte, esa paz donde el mismo divino se congratula la conciencia:
There is still a long way to go. The straight path stretches far and the prayer, spreads its wings like a peacock till reaches finally that
horizon, that peace where the divine itself welcomes the consciousness:
"O Alma
En reposo y en satisfaccin!
Retorna
A Tu Seor
Bien complacida
Y complacida con l.
(El Corn: LXXXIX-27-29)
"O Soul
In rest and satisfaction!
Come back thou
To Thy Lord
Well pleased
And well pleasing unto Him.
(The Quran: LXXXIX-27-29)
El retorno del que habla el Corn tan a menudo esta doblemente asegurado
debido a la gran ayuda de Seor Sai que l concedi ya hace mucho tiempo en
esta mente.
The Return of which the Quran speaks so often is doubly assured because the boon of Lord Sai that he bestowed long ago on this mind.
Tu mente es MIA
"Your mind is MINE".
UNA ORACIN
A PRAYER
9
SAI Y SUS DEVOTOS
SAI - AND HIS DEVOTEES
Uno mira hacia arriba a una forma vestida con tnica naranja convirtindose en
una manifestacin viva de Refulgencia y por lo tanto uno le llama Dios - No, no
es ms una forma a la que se ofrecen oraciones sino el Uno sin segundo.
One looks up to a Form clad in Orange Robe and he becomes a living manifestation of Effulgence and therefore one calls Him God - No
it is no longer a form to which prayers are offered but to the One without a second.
Hazart Nooh (Nooha) the devotee from the predeluvian era exemplifies the trust of a devotee in God when he is falsely accused, and
rejected. In Noah's attitude of submission to insults is reflected the fact that a true devotee seeks no reward from even his Lord in
fulfilling his duties.
relacin ms cercana posible con Dios - el del padre y el hijo. Por otro lado, su
vida demuestra lo mal preparado que est el conjunto de la humanidad para
recibir el espritu de Dios. Con la forma de ver de un devoto el Seor Jesucristo
ha hecho del sacrificio y el perdn una ley de la existencia y una luz gua para
aquellos que desean trascender las fallas humanos y las debilidades.
Contrary to him is the serene figure of Lord Jesus Christ symbolizing the divine spirit and the life giving principles of Love. His life and
crucifiction are a double edged weapon in the history of devotion. He on one hand, expresses the nearest possible relationship to God that of the father and the son. On the other hand, his life shows how ill prepared the world of mankind is to receive the spirit of God. Seen
as a devotee Lord Jesus Christ has made sacrifice and forgiveness a law of existence and a guiding light to those who wish to transcend
human faults and foibles.
entre Dios y el hombre - la unificacin del hombre en la divinidad est muy bien
descrita en la ltima oracin de Hazrat Imam Hussain:
One last devotee not mentioned by name in the Quran - must be remembered here. To the muslim world he is known as Hazrat Imam
Hussain; grandson of Prophet Mohammad. In his martyadom, annually remembered during Moharram, in his sacrifice and sincerity of
purpose two qualities of a devotee are distinguished. When a call comes from the Divine there shall not be even a moment of hesitation Where the Divine is concerned there is no compromise. Surrender must be total, instantaneous. This relationship between God and Man the mergence of man in divinity is beautifully described in Hazrat Imam Hussain's last prayer:
"Oh, mi Seor ha dado todo, sin excepcin, por mi amor por ti. Y he
abandonado a toda mi familia y aceptado la orfandad de mis hijos con el fin de
satisfacerte a Ti. Si por amor a Ti, mi cuerpo se redujo a pedazos, entonces mi
corazn no se doblar a ninguno sino a Ti ".
"O, my Lord I have given up all without exception out of my love for thee. And I have abandoned all my family and accepted the
orphaning of my children in order to meet Thee. If out of love for Thee, my body is slashed into pieces, even then my heart will not bend
to any one but Thee".
10
LOS MS BELLOS NOMBRES
10 MOST BEAUTIFUL NAMES
Los sabios creen que la Realidad Una es llamada por diferentes Nombres.
Excluyendo la adoracin de la forma, el Islam, sin embargo, me permite flotar en
el Nombre. El Corn afirma "llmalo Al o llmale Rahaman esto est bien.
Porque, a l le pertenecen los ms bellos de los nombres." Estos se vislumbran
como los noventa y nueve aspectos (99 nombres) de una misma esencia suprema,
magnificando as la unidad en la diversidad. Durante siglos los corazones
amorosos les han cantado y son una parte del Zikir, (Memorias).
The wise believe that the One Reality is called by different Names. Barring to worship the Form, Islam, nevertheless, permits me to be
emersed in the Name. The Quran avers "call him Allah or call him Rahaman it is as well. For, to Him belong the most beautiful of
Names." These are envisaged as the ninety-nine aspects of one supreme Essence, thus magnifying the unity in diversity. Over centuries
the loving hearts have chanted them and they are a part of Zikir, (Remembrerance).
as a Form, millionaires and specialists, famous men from all walks of life sit side by side. They belong to different religions. They come
from different countries. Their intellectual level varies. With them also sit the poor, and the rejected even criminals and the thieves. They
sit for hours waiting for a glance of him. One is reminded of the congregational prayers where HE is he Gatherer (AL JAMIU), the great
(AL KABIRU) the powerful (ALQAHARU) THE KING OF MAJESTY AND GLORY (JALA JALAL-HU) and the master (ALMALIKU). He knows them by name, can tell if needed the most minute details of their lives. As the Light (AL-NUR) in their heart has
He not proved to be the Guide (AL-HADI) and THE WITNESS (AL-SHAHID)?
Sentada en las filas, mirando las pruebas sin igual de la unidad espiritual, el
divino estuario donde los ros desembocan en el mar, uno se postra y recita las
lneas del Corn: "Alabado sea Dios, creador del mundo. Compasivo, el
compasivo, Dueo del Da del Juicio. A ti te adoramos y en ti buscamos ayuda,
mustranos el camino recto. El camino de aquellos a quienes has concedido Tu
gracia, aquellos cuya porcin no es la ira y de aquellos que no van por mal
camino". (I: I)
Sitting in the lines, looking at the unparallel evidence of spiritual unity, the divine estury where the rivers flow into the Ocean, one
prostrates and recites lines of the Quran, "Praise be to God, creator of World. Most gracious, Most compassionate, Master of the Day of
judgement. You we worship and your, help we seek, show us the straight path. The way of those on whom you have bestowed. Your
grace, those whose portion is not wrath and who go not astray". (I:I)
11
SAI BABA Y LA TRADICIN SUFI
11 SAI BABA AND SUFI TRADITION
Sin embargo, para una mente musulmana las palabras crearon un descubrimiento
impactante. En primer lugar, por lo general un musulmn tendra orgullo de su fe
Sin embargo, la mente acept las palabras como verdad - y una direccin hacia lo
desconocido. No haba otro camino. O bien se tena que rechazar el AMOR
DIVINO en forma de Baba o educarse ms. Por lo tanto, decidi, contra muchos
pronsticos mundanos, adquirir ms conocimientos, nuevos y frescos conceptos
del DIOS-AL.
Yet the mind accepted the words as true - and a direction from the unknown. There was no other way. Either it had to reject DIVINE
LOVE in Baba's form or educated itself more. So, it decided, against many wordly odds, to acquire more knowledge, new and fresh
concepts of GOD-ALLAH.
Eso fue hace veinte aos. Impulsada por la luz de las velas con la mente vuelta
hacia el estudio del Sufismo - el musulmn llamara y aceptara esto como una
"religin" y el Baba de mi sueo el "Mi" (yo interior). Aunque este periodo
nunca podra compensar el estudio de toda la vida y el conocimiento divino
ilimitado jams sera comprendido, era un nuevo callejn en el que se introdujo
la mente. Dandole vueltas a las pginas de los libros, hojeando los volmenes en
la sala de estantes de la vasta biblioteca de la Universidad de Osmania la primera
certeza a la que se lleg fue la sorprendente similitud entre el Sufismo y las
palabras de Baba. Los idiomas pueden ser diferentes lo mismo que los tiempos y
las tierras pero, los significados y muy a menudo el simbolismo de las imgenes
eran iguales.
That was twenty years ago. Prompted by the candle light within the mind turned to the study of Sufism - as the muslim would call it and
took it to be the "religion" and "ME" as Baba of my dream. Though this period could never compensate for a life time's study and the
unlimited divine knowledge would never be comprehended, it was a new alley into which the mind was ushered. Turning over the pages
of books, thumbing volumes in the stackrooms of Osmania University's vast library the First assurance that came was the striking
similarity of sufism and Baba's words. The languages may differ and so did the times and lands but points, the meanings and very often
the symbolism of images were same.
Ya desde entonces Baba como invisible Imn siempre haba guiado a esta mente
a travs del "camino recto" - El amor de Dios. Con frecuencia esta direccin
lleg a travs de los libros. Cuando la mente estaba preparada o elevada a un
cierto nivel un libro se pondra en las manos. A veces voluntariamente, de forma
peridica con antipata, los ojos tendran que leer el contenido, y sin falta, se
encontraran los puntos adecuados. Cun egosta un ser humano puede ser? El
libro, el manuscrito eran ofrecidos como un regalo del Maestro espiritual y sera
tonto rechazarlo. Pronto la mente se dio cuenta de su rebelda.
Since then Baba as the invisible Imam had always guided this mind through the "Straight Path" - God's Love. Direction often came
through books. When the mind was ready or uplifted to a certain level a volume would be put in the hands. Sometimes willingly,
periodically with resentment, the eyes would have to read the contents, and without a fail, found suitable points. How egoistical a human
being could be? The book, the manuscript was offered as a gift from the spiritual Teacher and it would be foolish to reject it. Soon the
mind realised its waywardness.
Por lo tanto, en mi opinin, ahora sufismo es la religin del amor entre Dios y el
Hombre. Es tan antiguo como el espritu de la humanidad, aunque la teologa
musulmana le ha dado un nombre (el sufismo). Su existencia es descrita por Ibu-
No hace falta decir que el nombre de Sai Baba tiene un significado universal y no
se refiere a un individuo. Utilizado por Santos de la tradicin India y Sufes
Sindhis, Bhauls de Bengala, y Shahs de Hyderabad (sufes) para referirse a Dios.
Baba, es una palabra turca que se ha dado a los msticos con respeto y amor. En
el mismo contexto Baba llama a su cuerpo fsico como "esta forma o este cuerpo
o simplemente Swamiji", mientras que la palabra "Yo" se refiere como en el
Corn al nivel Divino (tmico) en l.
Needless to say that the name SAI BABA has a universal significance and does not refer to an individual. Used by Indian Sant tradition
and Sindhi Sufis, Bhauls of Bengal, and Hyderabads Shahs (Sufis) it refers to GOD. Baba, is a Turkish word that has been given to the
mystics there in respect and love. In the same context Baba calls his physical body as "this form or this body or merely Swamiji" whereas
the word "I" referes to as in the Quran the Divine (atmic) level of Him.
Finalmente, se puede observar lo que el objetivo final del sufismo y Baba indican
para la humanidad. Aqu estn las palabras de Baba para raza humana:
Finally, one can observe what the final goal of Sufism and Baba indicate for mankind. Here are Baba's words for human race:
Por lo tanto, para esta forma de pensar los smbolos (signo) de la tradicin Suf y
Sai Baba son UNO. Dicho en un par de palabras: Uno puede comprender su
unidad bsica en la tradicin Sufi y Sai:
Therefore, to this mind the sign of Sufi tradition and Sai Baba is ONE. Seen in two sayings: One can comprehend their basic unity in Sufi
and Sai tradition:
Entre los Sufes esto forma el primer principio de (BABA) para sus seres:
Among the Sufis it forms the first (BABA) principle of their beings:
Si estos dos ejemplos son demasiado intelectuales uno puede evocar un par de
imgenes de los instantes del Darshan para comprender la Tradicin Sai como
una forma de sufismo.
If these two examples are too intellectual one can evoke two images at Darshan time to comprehend the Sai Tradition as a form of
Sufism.
El texto arriba mencionado est destinado slo para la lectura de los hechos.
The above-stated text is intended only for fact-finding reading.
Ninguna parte de ste libro puede ser reproducida sin el permirso del autor, Zeba
Bashiruddin.
No part of this book can be reproduced without permission from the author, Zeba Bashiruddin.
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