While children and less intelligent people would treat this event with amusement and ridicule, the wise ones would see this unusual spectacle and wonder who this person may be! A saint, a Yogi or a simpleton to be neglected. They had heard that many ancient yogis used to behave in a manner which would appear unnatural to the common man. However ordinary people did not have the required spiritual comprehension to see the great man through his Leela (sport).

For one who is wise, doubts need not arise. There have been instances where Jeevanmuktas, those who were liberated even when alive, were not bound by the norms of the social life. Jabala Upanishad (6) tells us about Samvartaka, Aruni, Svetaketu, Durvasa, Rbhu, Nigadha, Jada-bharata, Dattatreya, Raivataka and others were Paramhamsas. They were of  un-manifested nature, of un-manifested ways of life, seen (by others) to behave like mad men though they were in no way mad.

The wise ones, therefore, recognizing Shri Prabhu as a great Yogi honoured and worshipped him, which Shri Prabhu accepted as though all this was natural for him. But at the same time like a simple, unassuming child of nature, he would distribute  the things received by him among the assembled persons. Indeed, strange are the ways of those who are absorbed in the bliss of Brahman. As Shri Krishna says, “Sages see with equal eye, a learned and humble Brahman, a cow, an elephant, and even a dog or an outcast” (Bhagavad Gita.V.18). The empirical diversity prevalent in the manifested world does not hide the metaphysical Reality abiding within.

Often when in spiritual rapture, he would sing and dance and many of his bhajans were the product of such ecstatic moods. When he sang these bhajans, which in Marathi are known as “Abhanga”, he seemed to be inseparable from “Datta-Dayaghana” his chosen deity. The state of a-bhanga is surely that state when one is not separate from the Lord. One is reminded of the words of Shri Krishna (Bhagavad Gita. XVIII.20) when he says that the Satvic attribute is that wisdom by which the one Imperishable Being is seen in all existence, undivided in the divided.

In fact bhajans were to play an important role in the Sampradaya of Shri Manik Prabhu Maharaj, in the generations to come. It is only through such unalloyed communion with the Lord that His creatures come back to Him. Bhajana, therefore basically represents the unity of Bhagavan (the lord) and Jana (the devotees). Shri Prabhu also encouraged this medium of ‘naad-upasana’.

In an unbroken tradition, from Shri Manik Prabhu Maharaj to Shri Siddharaj Manik Prabhu, every Peethadhipati of the Sampradaya  of Shri Prabhu has contributed to the wealth of Bhajans, poetical outpourings which tie emotional bonds between the ‘Upasya’ and the ‘Upasaka’. Whatever mood they may exhibit in their outward way of life, their inner spiritual strength made them pour out intensely the spiritual earnestness towards the Lord, which contained not only Jnana, Bhakti, Vairagya but also the Karma to be performed by the people at large.

In Shri Manik Prabhu Sampradaya nothing is more important than singing the glory of the Lord. It is realised that while intellectual and philosophical disputations may attract and captivate the mind, it is the sound, the naad, that moves the heart. It is the Eternal Sound AUM, which transformed all this that, verily, is. The very first hymn of Mandukya Upanishad declares, “AUM, is verily, all THIS, the Imperishable.”  Samaveda is the epitome of Naad, therefore it is called Naad-Brahma. Shri Krishna declaring his Vibhuti, divine manifestation, says: “Of the offerings, I am the offering of silent adoration” (Bhagavad Gita. X.25).

Further the Lord has assured of His presence among his devotees singing his glories, “I do not dwell in Vaikuntha, nor in the hearts of the Yogis; I dwell there, Narada, where my devotees sing my eulogies”. (Bhagavat Purana). Shri Narasimha Sarasvati Maharaj tells us in Guru Charitra (51.40-42)

“I shall tell another mark;
through music should one hear,
For there do I ever dwell, my Will
in Music is ever dear.
Those who daily do sing, on them
my eternal love remains.
In their residence ever, you may
consider my appearance.

This thread was picked up by Shri Manik Prabhu Maharaj as the most powerful means for deliverance of the human soul. In the tradition of saints, Shri Manik Prabhu started  spreading highly philosophical wisdom through Bhajans, couched in simple and commonly understood words. It is truly said that “nadopasanaya deva Brahma Vishnu, Maheshvarah / bhavanty upasita nunam yasmadete tadatmakah /”.  If propitiation is done through music, devotion to Brahma, Vishnu and Maheshvar is truly established.

“All this world is the syllable AUM. Its further explanation is this: the past, the present, the future -- everything is just AUM. And whatever transcends the three divisions of time -- that too is AUM” declares Mandukya Upanishad at the very outset. In the word ‘nada’, the letter ‘na’ denotes the Primal Breath, Prana and ‘da’ denotes the Primal Energy, Agni. The combination of these two primary energies contribute to the upsurge of spirituality in a person.

Shri Prabhu moved from place to place like a free bird or breeze which knew no bounds. In the bosom of  Mother Nature, he had all the satisfaction and contentment which the world of the attachment and possessions  would not give. In Avadhoot Gita, it is said : “To me there exists no mental act that is auspicious or inauspicious. There is no bodily activity which is fair or foul nor any speech which is pleasant or unpleasant”. (Avadhhot Gita I.8)

Subala Upanishad describes an Avadhoot thus “One should be like a child. The characteristics of the child are non-attachment and innocence. By abstaining from (unnecessary) speech, (unnecessary) learning, by nonobservance of (unnecessary) rituals relating to class or stages of life, one acquires the state of solitude that is spoken in the Vedas”. (Subal Upanishad 13) Shri Prabhu was passing through this pure and fearless state of a child.

During one of his wanderings, he arrived at Chalakapur, a small town near Kalyan. The Sun had already set and he had no place to stay at night. On the outskirts of the town, he saw a temple dedicated to Hanuman. The people of this area did not visit this temple after nightfall. It was believed that during night, Hanuman bore his ferocious countenance which no human being could see and remain alive. Shri Prabhu was not aware of this legend. When he approached the temple he saw the doors open and the place deserted. He entered the temple and slept at the feet of the Lord, after safely depositing his clothes and sandals on the shoulder of Shri Hanuman.

The next morning as the Sun rose, the temple priest came to perform the daily worship. Seeing someone’s footwear deposited on the idol, a  sacrilegious act, his anger knew no bounds. Taking the person sleeping in the temple responsible for this dastardly act, he started beating him black and blue. However, the Lord recognises his devotees and the faith they have in him. Consequently, even as the priest was beating Shri Prabhu, blood started oozing from the idol. Seeing this strange occurrence, the priest was shaken up and it dawned on him that the person he was beating was not an ordinary person. When Shri Prabhu revealed his identity he fell at his feet and implored his mercy.

The news spread like wild fire. People who were afraid to enter the temple thronged in thousands. The entire atmosphere was surcharged with religious fervour. Bayadevi, Shri Prabhu’s mother and Nrisimha, his brother came over to Chalakapur. Form Hyderabad came Raja-Rai-Rayan, a nobleman of the Nizam’s court. All experienced the overflowing Grace of Shri Prabhu and no one went back empty handed. Such was the compassion of Shri Manik Prabhu.

He stayed at Chalakapur with his mother and brother for some months at the insistence of the people and later left for Mailar as desired by mother Bayadevi.