KHAPARDE DIARY PDF

G. S. Khaparde Diary. December 4 Sunday. Bombay. In the morning, by the time I finished my prayer, Waman Rao Joshi came but went away soon to see. Khaparde’s Diary on Shirdi Sai Baba – Khaparde was a noted lawyer and political activist who lived during the time of Shirdi Sai Baba. He came. Shirdi Sai Leela – Khaparde’s diary – Om Sai Ram Dadasaheb Khaparde was a popular lawyer and political activist who was also a noted.

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He graduated with an LLB inwhich led him to Government service. Kuaparde served as a Munsiff and an assistant commissioner at Berar between to Closely associated with Bal Gangadhar Tilak, he took a keen interest in politics and in resigned from service to begin his own law practice at Amravati.

Kkhaparde was the chairman of the reception committee at the Amaravati Congress in A close ally and one of the most trusted lieutenants of Tilak, Khaparde’s strong and singular personal influence in the Central Provinces earned him the epitaph of “the Nawab of Berar”.

He was also a close associate of Subash Chandra Bose. Intelligence reports indicate that along with Bipin Chandra Pal, he was at this time associated with the India House. Later, Khaparde was a founder member of Tilak’s Indian Home Rule League inand was a member of the Congress’s deputation to the Viceroy on constitutional reforms, with Vasukaka Joshi.

During his stay of seven months he made speeches in England. He became popular by way of his wit, humour and mannerisum and hence some news-paper described him as Mark Twain. Following the inauguration of Montagu-Chelmsford Reforms, he was selected a member of the Imperial Legislative Council. However, inKhaparde left the Congress anticipating Gandhi’s Non-cooperation movement. This he did as per the instructions of Sai Baba during one of these visits to Shirdi.

The details of which are as below:. During the last few years before the death of Bal Gangadhar Tilak, a serious discussion was going in the Indian National Congress think tank about conferring the post of President of the Indian National Congress on G. When this discussion was going on, G.

Khaparde was in Shirdi along with Sai Baba. After this he came back to Ihaparde. Again after the demise of Bal Gangadhar Tilak in the yearimmense pressure was put on G. Khaparde declined to hold any position diarg the Indian National Congress and infact left Indian National Congress and followed the instructions of Sai Baba in toto.

Khaparde died on 1st July Many reference texts of his are available in the epic. According to the instructions of his Guru G. Khaparde went to Shirdi for the first time on 5th December and met Sai Baba. Thus his first interaction with Sri Sai Baba was in December when he sought refuge at Shirdi escaping the incarceration and purge of political dissidents in India at the time.

Between andhis Shirdi diary recording visits to Sai Baba shed much light on Baba’s life, his routine, and his work. Khaparde had ample khapardr that Baba had knowledge of everything that was happening everywhere and could control the minds of everyone and control objects also including viary elements.

So he like others felt perfectly safe in Baba’s immediate presence. Whenever he got letters or telegrams at Shirdi offering cases, the desire was strong to get back to Amaravati. So his sons and relations and clients came to take him away.

Shyama on his behalf frequently asked Baba whether he could get back. Sometimes Baba seemed to encourage him by giving affirmative answers. But Baba would soon recall them and say ‘Go tomorrow’, which was Baba’s way of saying ‘Do not go’. Baba wished to make perfectly certain that Khaparde would not be prosecuted. Khaparde what he did and how he watched.

It is quite evident that the Government Members were considering the prosecution of Khaparde for sedition in respect of many of his speeches. There would be no difficulty in finding matter for prosecution under A, Indian Penal Code, in the speeches of Khaparde or any other patriotic extremist, for anything and everything may be easily twisted and brought under A.

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But the Government were noting that the sensation created in the public mind by the trial of Lokamanya was itself a powerful impetus to the demand for Indian Independence and, therefore, if possible, they should avoid sensational trials. In the case of Khaparde who lhaparde to Baba on 6th December and stayed on at Shirdi with Baba for 3 months or more, refusing to accept cases in various courts, rumours got abroad that Khaparde had khapards crazy and had been fascinated by a crazy disry at Shirdi, and, therefore, had refused offer of cases and given up practice, politics, society and everything else, preferring the company of a fakir.

Such rumours must have reached the ears of the Government Members or made to reach their ears by Baba, and Baba must have diarry them think, ‘Let sleeping dogs lie’.

That is, the foreign Government had more advantage to gain by not dary more prosecutions of leaders which would keep up political excitement in khaparxe country. It is this decision among high places which was obviously denoted dkary Baba’s words. It is noted in Khaparde’s diary dated the 29th December as follows: S, Khaparde adds – ‘The language is highly figurative and, therefore difficult to interpret’. Being too close to the trees, he could not see the forest. At this distance of time, there is no difficulty whatever to interpret the above words.

Sai Baba khapardf given him abhayam saying, “Why fear when I am here? That protection involved the prolonged stay of Khaparde at Shirdi, but with his extremely aggressive worldly attachment, the confinement within Shirdi was obviously irksome to the impatient spirit of Khaparde.

Sai never confers a temporal benefit without attaching to it a spiritual benefit also.

Khaparde in his diary notes the great calm that prevailed in the hearts of these two and also appeared in their faces, and expressly mentions that they turned a new leaf after they came to Baba. Staying with Baba is diarry best stimulus and help for surrender and saburi patience. Baba gave this stimulus khaaparde help to Khaparce also, but his nature could not receive them fully.

Khaparde notes in his diary on the 30th Decemberthat is, the day next to the reference to the Governor that Baba narrated as he often did a small tale calculated to impress on G. The impression of the tale on Khaparde however was poor. Baba noted his impatience and told him on the 1st Diarj, i. But still the impression on G. The very next day his son came to take him back to Amaravati, for his absence there from meant loss of income and increased expenditure.

On the 3rd Januaryhis son and one Gopal Rao asked Baba for permission. Baba gave it first and soon after rescinded the permission. Shyama also went and asked Baba leave for Khaparde’s departure. Baba replied that Khaparde had his house both at Shirdi and at Amaravati and that he might stay where he liked, and that he might never return to Amaravati. That settled the matter. khaprade

Sometime later, when pressed about the same by Shyama, Baba said, ‘Conditions are not favourable to Khaparde for his return to Amaravati’. Moreover, Khaparde was far too deep in the world and the world was far too deep in him, and Baba wished to give him a double advantage by his stay at Shirdi to escape prosecution and to advance in detachment.

Unfortunately, the very high degree of attachment to the world that persisted in Khaparde despite his great learning in sacred books and his daily prayers, attendance at a good number of puran, bhajan, and kirtans, prevented his receiving adequate benefits from Sainath Maharaj. Baba’s company was the highest education one could get.

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As a Marathi saying goes, ‘Let us stay with saints. If jhaparde do not give us Upadesha, let us note what they do and say. That is the best Upadesha’. Dixit had the very great advantage of six or seven months’ stay with Baba, and he also kept a diary in which he noted not only what he did and other visitors did but also all that Baba did and said.

He gives such varied information about Baba, and his visitors especially about the stories that Baba narrated. There is considerable resemblance between Mhaparde and Khaparde, in their mentality. Baba had extinguished the idea of prosecution from the minds of all responsible authorities. Evidently it was after the official files regarding Khaparde’s prosecution were sent to the record room to be lodged that Baba allowed Khaparde to return diry Amaravati.

Meanwhile his stay at Shirdi was not without benefit to him. Khaparde was a master of Sanskrit and Marathi. He was conversant with the chief books in both these languages on spiritual subjects, and as there was some leisure for him after perusing the daily newspapers, and chats with visitors, he studied those books.

He went on reading Parama Amrita, an excellent and exhaustive treatise on spiritual topics in Marathi and Panchadasi in Sanskrit, the latter both he and Baba labelled as ‘our treasure house of information’. Baba’a moral tales and Baba’s chamatkars were also the subject of his talk with khaparfe usual companions there, viz. Koujalgi, Balakrishna Upasani Sastri, N.

Dev, Mr Mankar, etc. The talks he had were always full of much spiritual food for reflection and absorption. His maintaining a diary should have served a double purpose, namely, not only to make a record for future reference but also to constitute a good photograph of his mind and the influences brought to bear on it khapare that time.

Shirdi Sai Leela – Khaparde’s diary

Psycho-analysts advise their visitors to note down freely all that occurs to them, page after page, and day after day. This is a valuable means to discover how the mind of the writer works, what its predilections are, and what its peculiar avoidances. Khaparde’s diary when placed side by side with H. S, Dixit’s is a valuable index to show the difference between the two and the points of similarity between them.

Dixit was an England returned M. But he retired from all these and in was leading the life of a Vanaprasta with Baba enjoying thorough peace and developing considerably in his spiritual state. Khaparde also was an active politician, lawyer, and an England returned Congressman, who had retreated to Shirdi and stayed there though not with a view to making spiritual advance, but mainly with a view to escape from the Governmental claws, when that British Government was trying to clutch at his throat.

Khaparde was in kuaparde of study of religious khapardde far more advanced than H. In fact he was a teacher of a group at Shirdi for Paramamrita, Panchadasi, and Yoga Vasishta classes and lectured on contemplation and other similar subjects to his small class.

Sri Upasani Baba regarded Khaparde as his Guru, evidently by reason of his teachings in those classes at Shirdi.

G. S. Khaparde – Wikipedia

But Dixit’s advance in calmness and appropriation of Baba’s spiritual gifts was much greater and Dixit’s death revealed that he had been ”taken in a vimana” as promised by Baba after being rendered fit for being taken in a vimana, i. With Khaparde there was no such dedication. His heart was engrossed too much with the world.

From Baba he went back to practice and politics, to accumulate wealth and fame, and he achieved practically all these, i. His son after successful practice became a Minister, and he G. Khaparde himself became a Member of the Council of State.