Shri Sai Samarth Satcharit

1
Saibaba-The Invocation of the Divine

MY OBEISANCE TO SHRI GANESH, TO SHRI SARASWATI, AND SHRI GURU MAHARAJ! TO THE FAMILY
DEITY, TO SHRI SITA-RAMCHANDRA, MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO THE
MOST VENERABLE GURU SHRI SAINATH!
1. For a smooth, unhindered completion of a work once begun, the wise and
the learned sing, at the outset, the praises of the tutelary deities, and
invoke their blessings.
2. By so praising the deities, by making an obeisance to them all, impediments
are sought to be forestalled and the desired goals achieved.
3. Let us, therefore, bow, first to Ganapati, the benign figure of the elephant-
god, with his twisted trunk; the Protector of the Meek, and the Lord and
Master of the fourteen branches of learning.
4. Fourteen worlds are contained in your belly and hence you are called,
‘Lambodara’, while in your hand is the powerful, sharp-edged axe with
which you strike down the obstacles in the way of your devotees.
5. O Lord of the Ganas (of Shiva), O elephant-faced God, I bow to you who
assuage the pain caused by impediments. Pour your Grace into my
utterances, I pray!
6. You are the succour of your devotees. Under your anklets come rolling all
the obstacles. Just one glance from you is enough to drive away all want
and poverty. 08/28/05
7. In the ocean of worldly life, you are the Ark; the Light of Knowledge you
are, in the Darkness of Ignorance! You, O Lord, with your twin consorts,
Riddhi and Siddhi (signifying Prosperity and Success), look upon me
graciously, I beseech!
8. Hail to you, O Lord, who are the destroyer of the woods of impediments,
and whose vehicle is the humble mouse. O son of Girija, O God of benign
countenance, to you I bow!
9. Here do I follow the customary practice of making an obeisance to the
tutelary deities, that I may complete my work unhindered, and be blessed
with good fortune.
10. And yet, is not this Sai Himself, Gajanan, and Ganapati, who, axe in hand,
will remove the obstacles to the narration of his story?
11. He is indeed Gajanan and Bhalchandra with the crescent moon on his
forehead. And he boasts of a single tusk, and elephantine ears. He is the
Terrible One of the broken tooth, the Annihilator of the jungle of obstacles.
12. Most Auspicious among the Auspicious, O long-bellied Lambodara, O
compassionate Ganaraya! You are none other than Sai Himself! May you
lead me on to the Abode of Eternal Joy and Peace.
http://suratiundhiyu.wordpress.com/
13. I now make obeisance to goddess Saraswati, the daughter of Brahma! May
she with her art and ingenuity alight upon my tongue, making it her vehicle,
the swan.
14. Goddess Saraswati, draped in spotless white, with the tiny vermilion mark
on her forehead, holds the Brahma-veena gracefully in her hand, as she
rides her swan. O Saraswati, look upon me kindly!
15. Unless the Presiding Goddess of Speech, this Mother of the Universe is
propitiated, can ever literatures or art, verse or tale, sit gracefully upon
one? And, without her Grace, can I venture to write this story of Sai?
16. This Mother of the Universe, from whose wombs were born the Vedas,
verily is she the river of all the glorious Learning! May she make one and
all, drink at my hands, the nectar-sweet story of Sai’s life. 8/29/05
17. It is, as if Sai Himself, as Bhagavati, as goddess Saraswati, holds the Omkar-
veena in hand and sings His own Life-story for the deliverance of His
devotees!
18. My obeisance, now, is to Brahma, Vishnu and Mahesh, who symbolize
Creation, Preservation and Destruction, of the Universe, respectively. They
are the epitomes of Sattva (Harmony), Rajas (Motion), and Tamas (Inertia).
19. O Self-illumined Sainath, to us you are truly, Ganadheesh and Brahma,
Vishnu and Mahesh.
20. You alone are our Sadguru, the boat to ferry us safely across the Ocean of
Life. And we, your devotees, are as travellers aboard the ship and beseech
you to guide us to the shore yonder.
21. But for the merit of some good deeds of our past births, how could we have
been so compellingly drawn to your holy feet, which have proved to be our
sole refuge?
22. I now, bow to my family deity, Narayana Adinath, who abides in the Sea of
Milk, and is the Redeemer of all, from sorrow, suffering and pain.
23. When Parashuram forced back the waters of the ocean and created a new
land called ‘Konkan’, in that land appeared Narayana.
24. Narayana dwells within and rules over the hearts of all the creatures,
protecting them with loving kindness. It is from Him that I draw my
inspiration.
25. My obeisance, next, is to that great sage and my original ancestor whom
Bhargava (Parshuram) brought to Konkan, from Bengal, for the successful
completion of the great Yajna (ritualistic sacrifice).
26. Bharadwaj, the greatest among the sages, the founder of my ancestry, who
belonged to the Shakala branch of the Rig Veda, and who was also the
founder of all the Adya Gaud Brahmins, - to him I bow respectfully.
27. Next, I make my obeisance to the Brahmins, who are the Brahman
Incarnate, the veritable gods on the earth. And then, I proceed to pay my
respects to the greatest among the yogis, - Yajnyavalkya, Bhrigu, Parashar,
Narada, and others. 08/30/05
28. Ved Vyasa (son of Parashar); Sanak, Sanandan, Sanatsujat, Sanatkumar
(born of the mind of Brahma); Shuka; Shaunak, the composer of Sutra;
Vishwamitra and Vashistha;-
29. Valmiki; Vamdev, Jaimini; Vaishampayan and the nine munis i.e. Yogindra,
etc. I prostrate in obeisance at the feet of all these sages.
30. Let me now worship all the saints, like Nivritti, Jnaneshvar, Mukat, Sopan,
Eknath, Swami Janardan, Tukaram, Kanhoba, Narahari and others.
31. For a mention of all the saints by their names, this book will hardly have
space. Therefore, I make obeisance to them all and pray for their blessings.
32. Then, I bow in respect to Sadashiva, my grandfather, who was a man of
impressive piety, and who, finding this worldly, material life meaningless
and empty, took his abode at Badrinath and Kedarnath, to the end of his
days.
33. My father was a worshipper of Shiva and, having made Shiva his personal
god, always wore rudraksha beads round his neck. Respectfully, I bow to
him.
34. And then, how can I ever repay the debt of my mother, who spared no
trouble, bringing me into this world and rearing me? Humbly, I fall at her
feet in obeisance.
35. But soon she passed away, leaving me, a mere infant, behind. My paternal
aunt, a pious soul, then looked after me, bringing me up most
painstakingly. At her feet, I bow my head in great reverence.
36. The love and affection of my eldest brother for me, has no parallel. For me,
he would have willingly given up his life. I cannot but be filled with
gratitude as I bow at his feet.
37. As for you, O my listeners! I make my obeisance to you respectfully, as I
pray for your undivided attention. Unless you, are attentive, how can I be
happy?
38. The greater the connoisseur a listener is, waiting eagerly for more and
more, the greater is the enthusiasm and verve of the speaker, as he goes on
narrating. 8/31/05
39. If you yourselves are inattentive, then wherefore this narration? Hence it is,
that I prostrate before you and implore you to listen to this tale with good
cheer.
40. Full well you know, that I have no profound knowledge of science and
literature. Nor have I perused any scholarly works, or even listened to the
sacred stories of saints, being narrated.
41. I am aware of my shortcomings, too! I am conscious of my unworthiness. It
is only in obedience to the guru’s command that I have ventured to
attempt writing his ‘Life’.
42. My own heart tells me that before you, I am but a piece of straw. And yet, I
beseech you to be gracious and accept me with all my faults.
43. And now, let us remember our Sadguru and worship his feet with love and
devotion. With body, speech and mind, let us surrender to him, who is the
mainspring of all wisdom and inspiration.
44. Sweet dish is always reserved for the end of a meal. In the same way, the
sweet adoration of the Guru marks the en d of this Invocation of the Divine.
45. OM Shri Sadguru! My obeisance to you, the only Refuge of this animate
and inanimate Creation! You, and you alone, O Compassionate One, sustain
this entire Universe, eternally.
46. Hiranyagarbha or the golden egg of the Brahman, from which comes the
earth, its seven islands and nine continents, the seven heavens and the
seven netherworlds, is itself, the well-known Brahmanda.
47. The Sadguru dwells far beyond the cosmic illusion, which creates this
Brahmanda and which is known by the name ‘maya’ or the ‘unmanifest’.
48. In trying to describe the greatness of the Sadguru, the Ved-shastras become
silent. Know that ingenuity or tricks of logic are of no avail here.
49. O Sadguru, you defy all comparison; for, to whichever object you are
likened, you already pervade it, by virtue of natural attributes. Whatever
object the eye falls upon, is but a form assumed by yourself. 1/9/5
50. Such you are O Sainath, a Sea of Kindness, Samarth Sadguru, who can be
comprehended only by your own self, and are beyond everything, without
a beginning or an end. To you, I bow!
51. My obeisance to you, O Greatest among the Gurus, who are in perpetual
Bliss, ever-content, self-effulgent, home of all auspiciousness, the Soul
Beautiful!
52. In singing your praises, in trying to describe you, if even the Vedas and the
Shrutis have fallen silent, how then, will my (scant) knowledge, be enough
to comprehend you?
53. Hail to you, who are Brahma-Vishnu-Mahesh, and Datttreya, who wanders
at will on the banks of Godavari! I bow to you in obeisance!
54. That which is the very essence of Brahma comes only from the Sadguru.
With his grace alone, it can be realized. At his feet should be offered the
‘Panch-pran’ (the five vital airs) in a spirit of absolute surrender.
55. Bow your head before him in reverence; with your hands, press his feet
gently; let your eyes gaze into his face intently, and, the nose inhale the
fragrance of the water that washes his feet.
56. Let the ears listen to the praises of Sai constantly, and keeping Sai’s form
before the mind’s eye, meditate on Sai incessantly. The ties of worldly life
will then fall off, automatically.
57. With devotion, offer at the Sadguru’s feet your body, mind, worldly wealth
– everything, and dedicate your life in the service of the guru.
58. Only after laborious efforts do rare privileges of guru-naam, guru’s holy
company, his grace and the sweetened milk washed off his feet, guru-
mantra and the opportunity to stay in guru’s abode, come your way.
59. Great is the power of all these. For they urge the devotee onwards even
without his knowing it, pushing him to the very threshold of Moksha. This
has been tried and tested by those of single-minded devotion. 9/2/5
60. Guru’s company is the pure water of the Ganges which purifies others,
washing away all their impurities. What can be more fickle than the human
mind? But even this mind is fixed steadfastly, by the guru, at the feet of
God.
61. The service we offer at the Sadguru’s feet is our Veda-Shastra-Purana.
Prostrating at his feet in obeisance is, to us, yoga, ritual sacrifices, penance
and all such means of deliverance.
62. The sacred name of the Sadguru is out Veda-Shastra; ‘Sai Samarth’ is our
‘mantra’ or the sacred chant. It is also our only ‘yantra’ and ‘tantra’.
63. Sai takes his devotees to that supreme state in which, self experience
brings them the conviction that ‘Brahman alone is real’, and a constant
awareness stays with them that ‘this world is an illusion or maya.’
64. The ‘highest bliss’, ‘the joy of Self-realization’, ‘the happiness of being One
with the Brahman’ – all this is a tangle of idle words. What we need is an
abidingly blissful state of mind.
65. Once this state of mind is firmly rooted and remains constant, happiness,
peace and contentment come to us. And this is the most perfect state one
can attain in this life.
66. Sai is a mine of such blissful happiness. Like the ocean, he is complete and
full in himself. His devotee is blessed with good fortune and will never want
for this Supreme Bliss.
67. Shiva and Shakti (the Supreme Spirit and Divine Energy), Purush and
Prakriti (the Supreme Soul and Nature), Pran and Gati (the vital airs and
their motion), the lamp and its brilliance – all these are modifications of the
Pure Brahman. They are really One, but are considered as different.
68. ‘Brahman does not like to be alone’, and ‘desires to be many’, so says the
Shruti. Though the company of the other is desired and liked, yet they all
again become one.
69. In the state of Pure Brahman, there is neither Purush nor Prakriti. Where
the sun shines perpetually, can there be night and day?
70. Sai Baba is, essentially, beyond all attributes; he is without attributes. But,
for the benefit of his devotees, Sai has assumed a form with the purest of
attributes. I surrender to him whole heartedly.
71. Those who have sought refuge and protection from Sai Samarth, have
escaped many a calamity. Thus, with this same selfish purpose, I bow my
head at his feet.
72. Obeisance to loving Sai, who is really one, but assumes form and duality to
experience the joy of his devotees’ love and thus sports with them.
73. To that Compassionate One, who is the cosmic consciousness in all beings
and is the seat of Supreme Knowledge; who manifests himself through all
the animate and inanimate creations, I bow to him in reverence.
74. O Gururaya! O Bliss Incarnate! You are my ultimate destination. You alone,
are my repose, for only you can relieve the pain and suffering of this
afflicted one.
75. Now, at the end of this paean, and as evidence of the fact that God alone
dwells in all living beings, I make obeisance to them all, imploring them to
accept me graciously.
76. I bow to all living creatures. May it please that Sustainer of the Universe,
who pervades it, through and through, and is completely one with it
without any duality.
77. Here I end the adoration that customarily comes at the beginning and at
the end of work. It is also, for this book, the Invocation of the Divine and
the Holy. I shall now narrate the main purpose of this book.
78. Ever since Sai, very kindly, conferred his grace on me I have been thinking
only of him day and night. That itself will destroy the fear of worldly life.
79. No more for me the chanting of other mantras, nor yet, any other penance!
I see only the pure, manifest form of Shri Sai, all the time. 9/4/5
80. Gazing into Sai’s face, hunger, thirst – everything is forgotten. What worldly
pleasure can stand comparison to it? The trials and tribulations of worldly
life are forgotten altogether.
81. Looking into Baba’s eyes, one forgets one’s self. And, as the love wells up
from within, the mind is immersed into inexpressible joy.
82. To me service at Sai’s feet is everything; -- karma and dharma, Shastras and
Puranas, yoga and ritual sacrifice, and, the performance of prescribed
religious ceremonies, pilgrimages, penance, -- everything.
83. A constant, scrupulous adherence to the guru’s word, when firmly rooted in
the mind, and backed by an unswerving faith, will bring to the mind,
abiding peace.
84. Such was the state of my mind, a result, no doubt, of my past karma, which
fostered in me a growing fondness and attachment to Sai’s feet, and I
experienced its incomprehensible power. How can I ever describe that
power?
85. It is the power from which springs devotion and a loving attachment to Sai,
which brings renunciation while yet in the worldly life, along with a state of
incessant joy.
86. Many are the forms of devotion, described variously by different schools of
thought. Briefly, and as carefully as possible, I shall now describe their
characteristics.
87. Ceaseless meditation on one’s real Self is the main characteristic of
devotion; so say the Self-realized Acharyas, who are proficient in Veda-
Shastras.
88. To express one’s devotion by performing pooja, is the way prescribed by
Vyasa, the son of the sage Parashar, and is another form of devotion, called
‘Archan-Bhakti’.
89. Parijat, and other such fragrant flowers should be gathered from the
garden, for the guru. Then the courtyard of the guru’s house should be
swept clean, and washed, first, by sprinkling water, followed by a cow-dung
wash.
90. Thereafter, one should take a bath, followed by Sandhya or the prescribed
daily prayers. A sandalwood paste should then be prepared for the gods
and for the guru, which is to be applied to them when they are given the
ritualistic bath. Lights and incense should then be waved before them.
91. Thereafter, the consecrated food-offering should be made and arati
performed, to conclude the ritual. All this, when performed with love and
devotion, is known as ‘Archan’.
92. The pure awakened Supreme Spirit in the heart should be invoked in the
idol, and then the pooja should be started.
93. After the ritual is over, the consciousness of the Supreme Spirit should be
regained in your heart.
94. Now, understand the characteristic of another form of devotion which was
advocated by Gargacharya. In this, the mind gets totally absorbed in singing
the praises of God through keertan. So much so, that the mind becomes
one with the joyous spirit of the Hari-kirtan.
95. To be constantly meditating on the Self, to be narrating or singing the
sacred stories of the Lord, and conforming in one’s conduct to the
prescribed rules of the Shastras, are the characteristics of the form of
devotion described by Shandilya muni.
96. Those who wish to advance, spiritually, will conduct themselves according
to the rules prescribed by the Vedas, avoiding all that is either not
advocated or prohibited by the Vedas and which is therefore, not in their
interest.
97. When the mind becomes totally devoid of conceit, so that it is no longer
the doer of action nor the enjoyer of the fruit of action, it is then that it
surrenders everything to God.
98. Performing action or karma in this spirit leads effortlessly to freedom from
all action. Karma can never be given up totally by anyone. But what can be
given up, is the conceit of being the doer of action.
99. A thorn can be removed only by a thorn. So also can karma be ended only
by karma. With the realization of the Self, karma will be overcome
completely. 9/5/5.
100. Cessation of desire for the fruit of action, is the secret of the renunciation
of desire for the fruit of action. Performance of the routine and specially
prescribed religious rites and rituals is called the, ‘law of pure conduct’.
101. To offer all karma at the feet of God; to forget, for a moment, everything,
making your mind totally detached; -- these, very different characteristics,
mark the devotion described by Narad muni.
102. Such are the many characteristics, one stranger than the other. But, as for
ourselves, let us cross the ocean of worldly life, safely and quite untouched
by its turbulent waters, only by a constant remembrance of the story of our
Guru’s life.
103. I too, developed a fondness and passion for listening to the story of the
Guru, and was deeply engrossed in this pursuit. So that, I thought, I should
also write a book about these numerous stories of actual experience and
doubtless veracity.
104. It so came to pass, that once, while in Shirdi, I had gone to the mosque for
Baba’s darshan, when I saw, to my utter amazement, Baba grinding wheat.
105. But let me first tell you (of your gains in listening to) this story. Listen at
your ease. And then, listen to how the idea of writing Sai’s ‘Life’ was
conceived from the above incident.
106. Describing, again and again, the excellent qualities of One who is of sacred
celebrity, and, discussing together, in company, his fascinating stories,
purifies the mind and brings perspicuity to the intellect.
107. By singing his praises, by listening to his leelas and his stories, one can
please God. Sorrows and sufferings caused to us by the threefold afflictions
are also warded off.
108. Hence, those plagued by the threefold afflictions, as also, those impelled by
a desire for self-upliftment, and those intent on Self-meditation, -- all such
people fall at the feet of saints and are enriched by elevating personal
experience.
109. And now, listen attentively to this fascinating account (of the
aforementioned incident), and you will be amazed by Baba’s kindness and
compassion.
110. One day, in the morning, after he had finished washing his face, cleaning
his teeth, etc., Baba sat down at the grinding stone, to grind.
111. Scuttle-basket in hand, he went to the bag of wheat and began taking out,
by the brimfuls, measure upon measure, of wheat into the basket.
112. He spread out another empty sack on the ground, placed the quern on it
and knocked its wooden peg firmly into place, to prevent its becoming
loose while grinding.
113. He then rolled up his sleeves, tucked in the folds of his kafni (long robe),
and he squatted near the quern, with his legs spread out.
114. ‘What is this crazy idea of grinding wheat?’ I just thought to myself, puzzled
as I was, ‘To a poor penniless one, without attachment to material
possessions, why should there be anxiety about worldly things?’
115. However, with head bent down, Baba had taken a firm hold of the quern-
handle and went on rotating the quern-stone, with his own hands, as if he
was crushing, most certainly not wheat, but all enmity and hatred to a
powder.
116. Many a saint had I met before; but here was the only one grinding at the
quern. What pleasure could grinding afford him? Only he can understand
his strange ways!
117. People watched him in astonishment, but no one dared to ask him what he
was doing. As the news traveled through the village, men and women came
running.
118. The women gasped for breath, as they ran. Four of them hastily rushed up
the steps of the mosque and seizing hold of Baba’s hand roughly, snatched
the quern handle away from him.
119. Baba began quarrelling with them; but without heeding him they started
grinding all at once. And as they did so, they sang Baba’s praises and of his
marvelous leelas. 9/6/5
120. Touched by their genuine affection, Baba’s mock anger vanished, giving
way to tenderness and love, as an indulgent, pleased smile stole over his
face.
121. All the wheat was ground, measuring full eight pounds (four seers); the
scuttle-basket was emptied. And then began thoughts and conjectures,
racing wildly through the minds of the ladies.
122. ‘Baba prepares no wheat-bread for himself; to subsist on alms is his actual
practice. What then, will he do with all this flour?’ So they argued in their
minds.
123. ‘Moreover, he has no wife, no children. Baba is all alone, without
encumbrances of a home and a hearth, or of material belongings. What
then, should he want all this flour for?
124. One of them said, ‘Oh! Baba is compassion itself! All this sport is only for
us. Just see! He will now give away all his flour to us.
125. Presently, he will make four shares in it, one for each of us!’ They began
building castles in the air.
126. But only Baba can understand his own ways; none other can divine his
ultimate purpose. And yet their greed urged them on to loot Baba.
127. When all the wheat was over, the flour was spread out; the quern was put
away to rest against the wall. The women filled the scuttle-basket with the
flour, all in readiness to be taken to their respective homes.
128. All this while, not a word escaped Baba’s lips. But as they proceeded to
divide the flour into four equal parts, listen to what Baba said.
129. ‘Are you out of your senses? Where are you taking the flour? Does it belong
to your father that you are carrying it away? Go at once, at the village
boundary and throw all the flour at the side of the brook there!
130. Free-booters, all! How they came running to loot me! Was it some
borrowed wheat that you now stake a claim to the flour?’
131. Fretting and fuming in their hearts, and greatly ashamed of their
greediness, the women, in their discomfiture began whispering amongst
themselves. But, all the same, they at once set out for the village boundary,
as commanded.
132. No one understood Baba’s intention, at first, and the reason for his actions
appeared to be beyond one’s understanding. A patient waiting was
ultimately rewarded by an understanding of his marvelous ways!
133. Later, I asked people why Baba did all this, and they said that in this way
Baba banished the disease from the village, altogether.
134. It was not wheat, but the terrible cholera epidemic that he fed to the quern
to be crushed. Afterwards, he got the coarsely ground flour to be thrown
along the side of the brook at the village border.
135. When the flour was thus thrown away, the epidemic was on the wane from
then onwards and the days of distress were over for the village. Such was
Baba’s skillful handling!
136. A cholera epidemic chanced to erupt in the village, and this was the
mysterious remedy employed by Baba to counter it. The disease was
eradicated and, once again, the village enjoyed peace.
137. The spectacle of Baba grinding at the quern filled me with admiration and
wonder. How does one connect his action to its cause and its effect? How
can a correspondence be found between all these?
138. What connection can there be between the wheat and the dreaded
disease? It was far beyond one’s imagination. I felt that I must write a book
about this.
139. Love rose in my hear, like the surging waves on the Sea of Milk, even as I
felt a strong urge to sing to my heart’s content, of the charming story of
Baba’s life.
140. Here ends the invocation of gods and goddesses. Obeisance to the saints,
and to the relatives, and, the ceaseless adoration of the Sadguru has come
to a close, too! Hemad seeks refuge at the feet of Sainath.
141. In the next chapter, I shall explain, to the best of my ability, the purpose of
this work, persons for whom it is meant, and its relation to the main
subject. Listen to it, O Listeners, at ease.
142. It will also be explained, later, who this Hemadpant is, who has composed
this ‘Sai Satcharit’, so very beneficial, both, to the listeners and to the
speaker himself. 9/7/5
Weal to be all! Here ends

‘The Invocation of the Divine’,
the first chapter of
‘Shri Sai Samarth Satcharit’,
as inspired by the saints and the virtuous
and composed by his devotee Hemadpant.
2
The Purpose of the Book –Naming of the Author
MY OBEISANCE OT SHRI GANESH, TO SHRI SARASWATIM AND SHRI GURUMAHARAJ! TO THE FAMILY
DEITY, TO SHRI SITA-RAMACHANDRA, MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO THE
1. Invocation of the Divine has ended in the preceding chapter; the family gods
and the Sadguru have been propitiated. The seed has been sown of Sai’s Life-
story. Let us now deal with the purpose of writing this book.
2. Who needs most to read this work and the connection of the work to the
subject of the book will now be stated briefly, which will also introduce the
listeners without effort, to the book itself.
3. In the first chapter, we saw how Baba, to the great surprise of the villagers,
used the device of grinding wheat, to destroy the epidemic of cholera.
4. As I heard of these marvelous leelas of Sai, my heart was flooded with joy and
love, which has burst forth in the form of this poetic composition.
5. So I thought I should describe, to the best of my ability, the blessed deeds of
Sai, which will be instructive to the devotees and will expiate their sins.
6. And therefore, I have undertaken to write this very sacred ‘Life’ of Sai by
commencing the writing of these stories, which make for happiness in this life
and in the life hereafter.
7. Life of a saint is a guide to the path of righteousness; it is neither Nyaya
(epistemology), nor Tarkashastra (logic). Hence, to one worthy of a saint’s
grace, nothing would be strange or surprising.
8. And so, my prayer to my listeners is, ‘Come, and share in this joy. For great is
the good fortune of him who is always engaged in listening to these sacred
stories in the company of the virtuous.
9. ‘If I am not able to sketch the picture of a most intimate friend, a long-standing
companion, whose company I have enjoyed, day and night, how then can I
write the ‘Life’ of a saint?
10. ‘I who know not fully, even my own true heart or mind, how can I faultlessly
describe the thoughts in a saint’s mind?
11. ‘In trying to determine the true nature of the Self, all the four Vedas fell silent.
How will I know, for certain, your true nature, O Sai?
12. First, one must become a saint oneself. Only then can the saints be understood
fully. How then, can I describe the saints? And this, my own unworthiness, I
already know full well.
13. One may measure the volume of water of the seven great seas; the wide
expanse of the sky may even be covered; but never can the saints be
comprehended by the human mind.
14. In my heart I know, that I am but an abject human being. But Baba’s boundless
power and glory creates in me an irrepressible desire to sing, which is
uncontrollable.
15. Glory to you, O Sai, who are the repose of the poor and the meet!
Unfathomable is your Love, which simply cannot be described. Be gracious to
me, your humble servant.
16. I sincerely wish to write this account of your life. But I am afraid that I will be
biting off more than I can chew. Save me from the world’s ridicule, I pray.
17. And yet, why should I have any fears? For Jnaneshvar Maharaj himself, said
that those who write the lives of saints, endear themselves to God.
18. And, it is that same God, who has kindled the inspiration in my heart to write.
Hence, dull-witted though I am, he knows best how to have his own work
accomplished. 9/8/5
19. In whatever manner their devotees resolve to serve them, it is really the saints
themselves who get the service done through the devotees. The inspiration
flows from the saints; devotees are but the instrument.
20. In short, it is Sai, who is getting his own ‘Life’ narrated through an ignorant fool
like me. This is the glory of this story, which commands our respect.
21. Sages and saints, or even God Himself, narrates His own story, by placing his
hand of benediction on the head of him whom he chooses (as an instrument).
22. As for instance, in the Shake year seventeen hundred, Mahipati was similarly
inspired, so that sadhus and saints, had their lives written by him, and his
services accepted.
23. Service was similarly accepted by them at the hands of Das Ganu in the Shake
year eighteen hundred, by making him write the lives of later saints, which
were purifying and ennobling for all.
24. Just as Bhatkavijay and Sant Vijay, Bhakta-leelamrut and Sant-leelamrut are
the four compositions of Mahipati, Das Ganu has also written two others.
25. Of these latter, one is called Bhakta-leelamrut, and the other Sant-kathamrut,
both of which deal with saints and devotes who have come to be known
recently.
26. Bhakta-leelamrut contains the fascinating life of Shri Sai, described in three
chapters, which listeners can read for themselves.
27. Similarly, chapter fifty-seven of Sant-kathamrut relates a highly instructive,
interesting tale narrated by Sai to a devotee.
28. Moreover, ‘Raghunath-Savitri Bhajanmala’ (authored by Ragunath and Savitri
Tendulkar), written from the authors’ personal experience in the form of
‘padas’ and ‘abhangas’, about the marvelous leelas of Sai, is a source of great
peace and happiness to people.
29. Out of an overwhelming love for Baba, a child of his (i.e. Hari Sitaram Dikshit)
has written a Preface to this same ‘Bhajanmala’ which is a shower of nectar to
the ever-thirsty Chakora (his devotees) and of which the reader should partake
respectfully.
30. Das Ganu’s miscellaneous poems are also full of deep feeling and will gladden
the hearts of readers as they read of Baba’s leelas in them.
31. Amidas Bhavanidas Mehta, too, has narrated with great love and devotion,
some miraculous tales of Baba, in Gujarati, specially for the Gujarati readers.
32. Besides all these, some eminent Sai devotees have published from Pune, a
collection of Baba’s stories, under the name ‘Sai Prabha’.
33. So that, when numerous such works are available, where is the need for this
book? So the listeners may well question. Listen, now to my reply.
34. Sai’s ‘Life’ is a great ocean – boundless, infinite, a min of precious gems; which
I, a tiny Titwi (Lapwing) bird is endeavouring to empty. How can this ever come
about?
35. Sai’s life is thus unfathomable, which it is just impossible to recount fully and
satisfactorily. One should therefore, be content to narrate as much of it as one
can, and to the best of one’s ability.
36. Innumerable are the extraordinary stories of Baba, which assuage the worldly
sufferings of the afflicted, enthuse the listeners for more and more and steady
the minds of his devotees.
37. The stories of Baba narrated were varied – some, of worldly wisdom, some of
the common experience and those that explained his mysterious deeds.
38. As the innumerable Vedic tales of divine origin are well-known, so also were
the numerous stories, captivating and pregnant with meaning, that Baba used
to tell.
39. And, when listened to with undivided attention, hunger-thirst was forgotten;
an inner contentment reigned supreme. So that, all other pleasures appeared
as straw.
40. Some may strive to be one with the Brahman, some may work for proficiency
in the eightfold path of Yoga; yet others may seek the fullness of the bliss of
Samadhi. Listening to these stories they will all get what they seek. 9/9/5
41. These tales liberate the listeners from the bondage to their karma, bringing
enlightenment to their minds and bringing happiness to all, without making
any distinction.
42. Hence a wish arose in my mind to weave together a garland of these
variegated tales, so worthy of a collection, so as to make an offering to Baba.
This, I felt was the best form of worship.
43. Even a few words of these stories, falling on the ear casually, are enough to
make the misfortunes of a creature, recede, at once. If then, the entire story is
heard, with reverence and faith, a simple, trusting devotee will surely and
easily cross the ocean of worldly life.
44. Making me his instrument of writing, Baba will hold my hand to fashion the
letters. I am but the instrument moving mechanically, as Baba guides.
45. Watching Baba’s leelas for years together, my mind kept toying with the ideal
fondly, that Baba’s tales may be collected together for the benefit of the
simple and loving devotees.
46. Those, who have not had the actual darshan of Baba, to pacify their eyes, may
at least gain some merit by listening to the stories of his greatness.
47. And should a truly fortunate one feel the urge to read these stories, he will at
least have the experience of joy and inner satisfaction, on doing so.
48. Such was the thought that came to my mind, which I conveyed to Madhavrao
(Deshpande). But I still had my doubts whether I would be able to write a
book.
49. For, I had already crossed the sixty-year mark, and, at sixty, the wicked mind is
more prone to create problems and obstacles. Moreover, feebleness of body
might prevent a full-blooded effort. And all that would then remain would be
empty babble of words.
50. And yet, rather than waste the effort on something meaningless and empty, it
would far better be employed in Sai’s service. It would at least make for some
spiritual advancement. Hence this Yajna (effort).
51. The thought came to my mind, that I should write down an account of what I
experienced, by day and by night, a constant contemplation on which will bring
peace and repose to my mind.
52. I wished to present to the listeners those utterances of Baba, which came
repeatedly, and with a natural ease, were so firmly rooted in self-experience
and brought satiety to the Self.
53. Many were the tales of wisdom that Baba narrated; many devotees be guided
to the path of bhajans. If I were to make a complete collection of these, it
would become Sai Baba’s ‘Gatha’ (sacred poetic composition).
54. Whoever narrates these stories, and whosoever listens to them respectfully,
will both enjoy a rare peace of mind and repose.
55. Listening to these tales, which came straight from Baba’s mouth, the devotees
will become oblivious of their physical sufferings and as they meditate upon
them constantly, they will be liberated automatically from the ties of the
worldly life.
56. The words that came out of Sai’s mouth are as sweet as nectar. How can I
describe their beauty and charm? Listening to them, the heart will be filled
with supreme bliss.
57. And, when I find someone narrating these stories, without any pretensions to
learning or virtue, I feel that even if I rolled in the dust at his feet, deliverance
for me will be near at hand.
58. The most remarkable style of presentation of these stories, as also the
ingenious use of every word and phrase, holds the audience enthralled,
bringing joy to one and all.
59. As the ears thirst for the stories, and the eyes long for his darshan, so will the
mind transcend consciousness, being absorbed in divine concentration.
60. My loving Guru is my mother. As his stories travel from person to person, by
the word of mouth, let us treasure them up in our ears, with reverence.
61. Let us bring the self-same stories to the mind, again and again, and store up
many as we can, binding them together in the ties of love. The treasure can
then be shared with each other, in profusion. 9/10/5
62. In all this nothing is mine. The impulse is wholly from Sainath himself.
Whatever he prompts me to say, I say, you see!
63. But then, to say that ‘I speak’ is again my ego. It is Sai who really holds the
strings. And it is he who moves my tongue to speak. Who am I to say ‘I speak’?
64. Once the ego is surrendered at Baba’s feet, boundless joy will ensue. As the
ego is overcome, the whole life will be filled with happiness.
65. When this idea occurred to me, I did have the opportunity, but not the
courage, to put it to Baba. Suddenly, I saw Madhavrao and I at once conveyed
my thoughts to him.
66. No one else was around, at the time, and Madhavrao seized the opportunity
and asked Baba-
67. ‘Baba, this Annasaheb (Dhabolkar) here, says that he want to write your life-
story, to the very best of his ability, if you will but permit it.
68. ‘Do not say, I am but a beggar, begging alms from door to door, subsisting
somehow on bread, with or without greens!’
69. ‘Of such a one as me, why do you want to write a life-story? It will only excite a
ridicule!’ For, you are a diamond which must be set in a socket.’
70. If only you will give permission and extend your help, the book will write itself,
or rather, you will get it written by me, by removing all the obstacles in the
way.
71. Blessings of saints, are in themselves, the auspicious beginning of a book, while
without your grace no writing can progress smoothly.
72. Reading my thoughts, Sai Samarth was moved by compassion and said, “Your
wish will be fulfilled”. I, at once, place my head at his feet.
73. Placing his hand of benediction on my head, he gave me udi as prasad. Such is
this Sai, well-versed in all the systems of divine faith and the liberation of his
devotees from all the worldly ties.
74. On hearing Madhavrao’s prayer, Sai took pity on me and began instilling
courage to calm my agitated, impatient mind.
75. Knowing the sincerity of my purpose, words indicative of his consent came
from his mouth. “Make a collection of all the authentic stories, experiences,
conversations and talks, etc.
76. “It is better to keep a record. He has my full support. He is but the instrument; I
myself will write my own story.
77. “My own tale I shall narrate myself and thus I shall fulfill the wishes of my
devotee (to write my life-story). He should subdue his ego and offer it at my
feet.
78. “He who conducts himself in this manner, in life, will not only get from me full
assistance in the writing of the book, but I shall toil from him in every way.
79. “When ego and conceit are totally resolved, leaving not even a trace behind, it
is then that I will dwell in him, writing the book with my own hand.
80. “While listening, reflection or writing is begun with this thought firmly
governing it, then that work will be accomplished by myself, while he
(Dhabolkar) will only be made my instrument.
81. “A record must, be of course, be kept. Inside the house or outside or wherever
else you may be, think of me, again and again, and you will enjoy peace.
82. “Listening to my stories, narrating them to others in a kirtan, contemplating on
them will propagate love and devotion for me, which will destroy ignorance,
instantly.
83. “Wherever there is faith and devotion together, I remain enslaved forever.
Have no doubt about this. But otherwise, I always remain unattainable.
84. “When heard with virtuousness and a good feeling, these stories will generate
devotion in the listener’s minds; self-experience and bliss will then follow most
naturally and a state of perpetual joy will thus be attained.
85. “The devotee will have self-realization, which will bring in tune, both, his Jeeva
(Atman) and Shiva (Brahman); he will comprehend the Incomprehensible,
which is without attributes, and the Supreme Spirit shall reveal itself. 9/11/5
86. “Such is the reward, the fruit of my stories. What else would one want? This is
also the ultimate objective of the Shrutis (Vedas) and so, by attaining this the
devotee will be enriched.
87. “Where contentiousness prevails, ignorance and Maya abound. There is no
thought for Deliverance and the mind is continually engaged in malicious,
misconceived speculation.
88. “Such a one is not worthy of Self-knowledge. He is engulfed by ignorance
alone. He can enjoy happiness neither on earth nor in heaven. Everywhere, and
at all times, he is unhappy.
89. “Not for us, an obstinate maintenance of our point of view, not the refutation
of another’s point of view. Nor yet, the exposition of the two contrary
viewpoints. Why all this futile, unnecessary effort?”
90. ‘Exposition of the two contrary viewpoints’ was a phrase that reminded me of
the promise I had given to my listeners, earlier.
91. At the time when the first chapter came to a close, I had promised the listeners
that I will first tell them all, the story of how the name ‘Hemad’ was given to
me.
92. When this tale-within-a-tale is heard, its appropriateness or otherwise, can be
determined and your curiosity will be satisfied. In fact, this is also prompted by
Sai.
93. Thereafter, the main story of Sai’s life will be pursued from the point, where it
was left off. Hence the listeners should listen to this story attentively.
94. At the end of every chapter we hear of its being ‘composed by devotee
Hemadpant’. But who is this ‘Pant?’
95. This question will naturally arise in the minds of the listeners. And, to satisfy
this curiosity they should listen attentively as to how the name came to be
given (to the author).
96. From birth to death, sixteen purificatory rites of the human body have been
prescribed in the Shastras, among which, the naming ceremony is one that is
well-known to all.
97. Listen carefully, O listeners, to a short tale about this, which will explain the
naming (of the author) as ‘Hemadpant’, in its proper course.
98. Mischievous as the present writer was, by nature, he was loquacious, too, and
reviling and ridiculing – quite untouched by any knowledge or wisdom.
99. He knew not the importance and greatness of a Sadguru; but was the very
image of evil-mindedness, priding himself on his own wisdom, and eager for
argumentation.
100. And yet, so powerful was his line of destiny, that by sheer good fortune, (and
despite his resistance), he had the darshan of Sai’s lotus feet.
101. Had it not been for his indebtedness from the preceding births, to the great
devotees Kakasaheb Dixit and Nanasaheb Chandorkar, could he ever have
gone to Shirdi?
102. Kakasaheb kept on pressing me, and the visit to Shirdi was fixed. But on the
very day of departure, the decision was suddenly reversed.
103. This writer had a very close friend, who, initiated by his guru, was a devoted
‘guru-putra’. While at Lonavala, with his family, he was caught up in a very
strange situation.
104. At that place of such salubrious climate, his only son, who was strong, healthy
and virtuous, caught high fever and fell ill seriously.
105. All human remedies were tried. Charms and chants and religious rites were
tried, too. Even the guru was called and made to sit at his bedside. But in the
end, he gave a slip to everyone.
106. At the critical juncture, the guru was made to sit near him to avert the
calamity. But everything was in vain.
107. Strange indeed, is human life! Whose is the son? Whose, the wife? So many
things happen just because of the karma. Destiny, the result of our past karma,
is inevitable.
108. When I heard these sad tidings, my mind became dejected and agitated. Is this
all the utility that a guru has, that he could not even save an only son?
109. Such overwhelming power of destiny and karma weakened my resolve for Sai’s
darshan and became an impediment to my visit to Shirdi.
110. Why go to Shirdi at all? Just see the condition of my friend! Is this all the profit
of a guru’s company? What can a guru do before destiny?
111. If what is destined is bound to happen, then where is the need for a guru? Thus
the visit to Shirdi was put off.
112. Why leave your own place? Why run after a guru? Why this love of inviting
trouble in an otherwise happy existence?
113. Let us endure whatever is pre-ordained – be it pleasurable or distressing. What
is the use of going to a guru, if the pre-destined cannot be averted?
114. And, much as one may wish to the contrary, things, events will come about
according to the merit or otherwise, that one has earned. Nothing can prevent
the working of Destiny. And, it was this, that ultimately dragged me to Shirdi.
115. Nanasaheb Chandorkar, who was the sub—divisional officer, set out from
Thane, on a tour of Bassein and was waiting for his train at the Dadar railway
station.
116. There was an hour in between, for the Bassein train to arrive and he thought
he should utilize this time for some useful purpose.
117. Even as he got this impulse, a train going only up to Bandra, came to the
station, which he then boarded.
118. On his reaching Bandra, I received a message from him and went to see him
accordingly. He, at once, opened the topic about Shirdi.
119. ‘So, when do you propose to leave for Sai darshan? And, why all this slackness
about visiting Shirdi? Why such delay in departure? How is it that there is no
firmness of resolve in the mind?’
120. Nana’s eagerness made me feel quite ashamed of myself. Very frankly, I told
him about the wavering in my mind.
121. Upon this, Nana gave me, very earnestly and lovingly, a piece of sound advice.
On hearing it, happily, my desire to visit Shirdi was revived, once again.
122. Only after extracting from me a promise that I would start immediately, did
Nana go. I too, then resolved to leave at once and went home. 9/11/5
123. I then, finished my packing, made all the necessary arrangements and set out,
on the same evening, to go to Shirdi.
124. Thinking that the evening Mail will halt at Dadar, I paid the fare up to Dadar
and brought a ticket.
125. As I boarded the train, which was still at Bandra, a Muslim swiftly entered my
compartment, even as the train was slowly moving out of the station.
126. Like a fly in a very first mouthful, my buying a ticket up to Dadar seemed to
augur ill for my journey, right at the start.
127. Seeing all my luggage, ‘Whereto this journey?’ he asked me. So I said, ‘I will go
to Dadar and catch a train to Manmad’.
128. He, at once, alerted me, ‘Do not get off at Dadar. The Mail will not halt there.
Go straight to Victoria Terminus.’
129. Had this warning not come in good time. I would not have been able to catch
the train at Dadar. And then, I know not what absurd ideas would have
assailed the already wavering mind.
130. But, on that day, I was to seize that lucky chance and go to Shirdi. Hence all
these intervening incidents took a turn favorable to me, quite unexpectedly.
131. Next day, I arrived in Shirdi at nine or ten o’ clock, in the morning Bhausaheb
Dixit had already been waiting for me, there.
132. It was in the year 1910, that this incident took place. Sathe wada was then the
only place for the visitors to stay.
133. As I alighted from the tonga, my heart was so full of eagerness for Baba’s
darshan, that I could hardly wait to fall at his feet! Waves of joy surged up in
my heart!
134. At that moment, Tatyasaheb Nulkar, one of Sai’s great and well known
devotees, had just returned from the mosque and said to me ‘Make haste and
take darshan quickly!
135. ‘Baba, with his devotees, has already come to the corner of the wada. Come as
you are, for a ‘dhool-bhet, first! For, he will then set out for the Lendi.
136. ‘Have a bath, afterwards, and when Baba returns, then go to the mosque and
have darshan comfortably, once again.
137. On hearing this, I rushed to the place where Baba was as I prostrated in the
dust at his feet, I could hardly contain my joy.
138. Nanasaheb had already told me about Baba. But personally, I saw so much
more than that. With his darshan, I considered myself blessed; and the eyes
had fulfilled their purpose.
139. Never before had I heard of or seen Baba’s comely figure. Seeing, it now, my
eyes were calmed; hunger, thirst, everything was forgotten; all senses stood
still.
140. The touch I experienced, of Sai’s feet, the kind enquiries that he made after
me, were moments of highest plenitude in my life.
141. My indebtedness will always and inviolably be to those to whom I owe this
saintly association, which has gladdened each and every part of my body.
142. Only those who help spiritual progress are the true kith and kin. No other
relatives can be like them. This is what I believe in my heart.
143. So great is their obligation that I know not how I can repay them. So I only
lower my head on their feet with reverence and with folded hands.
144. I was blessed with Sai’s darshan. All my doubts were resolved. To add to it, I
had Sai’s sacred company. And I experienced the highest joy.
145. Such is the marvel of Sai-darshan! His mere darshan is enough to bring about a
total change in one’s manner and conduct. Whatever of the past karmas has
remained, will be wiped out and a loathing for sensual pleasures will gradually
grow upon you.
146. Sai’s kindly glance destroyed the sins accumulated over the past births and
gave rise to the hope that his holy feet will being me eternal joy.
147. By great good fortune have I found Sai’s feet, which are as the great Manas
lake, which will transform me, a crow into a swan. Sai is an acharya (a spiritual
head), a great yogi, a Paramahansa, the most excellent among the saints.
148. Annihilator of all sins, sufferings and adversity that he is, Sai’s darshan and his
sacred company has purified me greatly. 9/12/5
149. This meeting with Sai Maharaj was the fruit of my accumulated merit over
several past births. Once this Sai pervades your vision, the whole creation
appears to you as filled with Sai.
150. On the very day that I arrived in Shirdi, an argument arose between me and
Balasaheb Bhate as to why one needs a guru at all.
151. Why give up one’s independence and voluntarily embrace subjugation to
another? Where there is competence in the performance of one’s duty, what is
the necessity of a guru?
152. Each one must ultimately strive for himself. And if he doesn’t what can the
guru do? He, who only stretches his limbs indolently, without so much as lifting
a finger, what can anybody give to such a one?
153. This was the simple point of view I put forward. My opponents held a point of
view exactly opposed to mine. Obstinate adherence to their own point of view,
on either side, balanced equally. And so the controversy raged.
154. The opposite side firmly held that, however proficient in Vedas a learned
pandit may be, without the guru’s grace his deliverance would be confined
only to the books.
155. A fierce argument, as to what is greater – Destiny or Free Will, raged. When
you lean so heavily on destiny, what can happen? Said I.
156. My opponents argued that whatever is to befall cannot be resisted. What is
destined, is just enviable. The most conceited among the egoists have wearied.
157. Who can work against Fate? You do one thing; the result is something else!
Leave all your cleverness aside! But my ego would not accept defeat readily.
158. I said, ‘But how can you say all this? Human endeavour is Power. What help
can Fate give to one who sits back lazily?
159. ‘Only by one’s own efforts can one uplift oneself, the Smritis have proclaimed.
And it is impossible that by ignoring this one should cross the ocean of this life
safely.
160. ‘Here one has to work for one’s own Salvation. Why, then run after a guru?
How will it suffice to have a guru, unless one is watchful of one’s own
interests?
161. ‘What Siddhi, what success can a guru give to the fool who has thrown away
his discriminating (between right and wrong) intellect, the means for achieving
his end and his won self purification?
162. This debate remained inconclusive; nothing fruitful resulted from it. If
anything, I lost my peace of mind, in the bargain. That is all I gained!
163. Arguing in this manner, where neither side showed the least sign of
exhaustion, three-quarters of an hour passed by. So that, at last an end was
put to it.
164. Later on, when we, along with others, went to the mosque, just listen to what
Baba asked Kakasaheb!
165. “What was going on in the wada?” he said, “What was all that dispute about?
And, what was this ‘Hemadpant’ saying?” He looked pointedly at me, as he
said this, last.
166. Now, between the wada and the mosque, there is considerable distance. How
then, did Baba know about this incident? I was quite astonished in my mind!
167. All the same I was struck dumb by these piercing words and hung my head in
shame, that I should have behaved with such impropriety in the very first
meeting!
168. This name, ‘Hemadpant’, which Baba gave me was, I felt the direct result of the
morning’s heated disputation and I made a mental note that it must have been
that incident which reminded Baba of ‘Hemadpant’.
169. The great Yadav kings of Devgiri were the same as the Jadhavs of Daultabad,
and the prosperity of their kingdom in the thirteenth century had much
enhanced the glory of Maharashtra.
170. One of their kings, Mahadev by name, was a valorous and mighty sovereign.
Equally famous was his nephew for his valour and virtuous deeds.
171. This latter, ‘Ramaraja’ by name, was a crest-jewel in the crown of the Yadav
dynasty. And Hemadri, a man of many parts and exemplary qualities, was a
minister to them both.
172. Author of a treatise on ‘Dharmashastra’, a most munificent benefactor of the
Brahmins, Hemadri was the earliest composer to arrange systematically, a code
of conduct, which was consistent with Shrutis and Smritis.
173. Hemadri also wrote a book called ‘Chaturvarga-Chintamani’, which discusses in
detail, in the four chapters on religious vows and observances, charity,
pilgrimages and Moksha or Salivation. Such was his famous composition.
174. ‘Hemadripant’ of the Sanskrit language becomes ‘Hemadpant’ in the Prakrit
(Marathi) language. He became well-known in those days as a great statesman,
proficient in state-craft.
175. But his life of descent (gotra) was from ‘Vatsa’; mine from ‘Bharadwaj’. His
lineage (pravara) had five exalted persons; mine had three. He was Yajurvedi
and I was Rigvedi. He was well-versed whereas I was an ignoramus.
176. He belonged to the ‘madhyandin’ branch of Yajurveda; I, to the ‘Shakala’
branch of Rigveda. He was learned in Dharmashastra; but I was wild,
incongruous. He had learning and wisdom while I was an inept fool. Why then
this undeserved title to me?
177. He was a seasoned politician, a shrewd statesman; I was dull-witted and of
little understanding. He was from ‘Rajya-Prashsti’, his poetic composition in
Sanskrit, whereas I was incapable of even a simple verse.
178. And adept that he was in the art of writing, I was an ignorant fool. He was
learned, being proficient in Dharmashastra. But my understanding was very
limited.
179. ‘Lekhankalpataru’ is his collection of many and variegated poems. And I, Baba’s
ignorant child, cannot even compose a simple verse!
180. This was the period when Gora Kumbhar, Chokha Mahar, Swata Mali,
Nivrittinath, Jnaneshvar, Namdev and other promoters of Bhagvat dharma had
come up to the horizon. 9/12/5
181. In the same royal court which was adorned by learned gems like Pandit
Bopadev, Hemadpant took his seat and earned fame among the learned and
the talented.
182. Thereafter, Muslim armies invaded the Deccan from the north, spreading
themselves out everywhere. And that was the end of the rule of the Deccan
rulers.
183. But this title, no doubt, a tribute to my cleverness, was not conferred to me
without a purpose. These incisive words were aimed at my contentious nature,
and to shatter my egotism.
184. Strutting around with my meager knowledge, mine was but an empty babble.
But Baba opened my eyes to my inadequacy of knowledge, by the timely
collyrium of admonition.
185. However, as stated earlier, the name – so significant and so well-timed – which
came from Sai’s mouth, I accepted as an ornament.
186. All the same, I felt I should learn my lesson and not allow contentiousness, a
most evil quality, ever to touch me, even for a moment, for it brings on untold
harm.
187. This name must have been given to me, so that I may shed my conceit about
my argumentative power and that I may remember, to my dying day, to be
always humble.
188. Even Shri Ram, the son of King Dashrath, who was in incarnation of God, of
Knowledge itself, and a saviour of the Universe on whom the sages meditate
all the time, even he used to catch the feet guru Vashishta.
189. Shri Krishna was the comely form of the Brahman Itself; but even he had to
take a guru and brave great hardships, carrying logs of wood in the house of his
guru Sandipani.
190. Compared to them, who am I? Why then, argue and debate at all? There is no
Knowledge without the guru, nor Deliverance. The enunciation of the Shastras
was thus firmly fixed in my mind.
191. Contentiousness is not good; nor so is the desire to view with others. If there is
no implicit faith, and courage and patience, spiritual progress cannot be made
in the least.
192. In the days that followed, I myself experienced this. In this way, with love, with
a good feeling and a pure heart I humbly accepted the name, as an hounour.
193. But now, let this story, which refutes the idea of ‘my party and the other
party’, which ends all argument and counter-argument, and is equally
instructive for all, bet set aside.
194. And so, I have now narrated the purpose of the book, for whom it is meant, its
connection with the subject, and also, the naming of the author as ‘Hemad’.
195. But now, enough of lengthening of this Chapter! Later on, Hemad will offer
humbly at Sai’s feet, other detailed stories in their proper order. Listen
attentively, O Listeners!
196. Sai alone is our prosperity; Sai is our total consciousness of Bliss. He alone is
our lasting detachment from worldly afflictions. And even our ultimate Refuge
is not but Shri Sai!
197. Be all ears to Sai’s story! By his grace alone can the fear of worldly life be
overcome and the wicked sinful desires of this kaliyuga can be totally
destroyed.
Weal to be all! Here ends the second chapter of

“Shri Sai Samarth Satcharit”, called
‘The Purpose of the Book – Naming of the Author’,
as inspired by the saints and the virtuous,
and composed by his devotee, Hemadpant.
3
The purpose of the Book –Baba’s Approbation of his Gatha
MY OBEISANCE TO SHRI GANESH, TO SHRI SARASWATI, AND SHRI GURUMAHARAJ! TO THE FAMILY
DEITY, TO SHRI SITA-RAMCHANDRA. MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO THE
1. Now, to resume the connection with the foregoing story, Sai gave his full
assurance to me, saying, “You have my full consent to write my ‘Life’”.
2. “You do your own part well; have not the least hesitation in your mind. Trust
my words fully and make a firm resolve in the mind.
3. “If my ‘leelas’ are recorded, then any sins committed through ignorance will be
dissipated. And when these are listened to, with faith and devotion, the cares
and troubles of worldly life will be forgotten.
4. “Waves of love and devotion will surge on the ocean of listening, diving again
and again, into which, will bring gems of wisdom into your hands.”
5. On hearing this, my mind was cleared of all doubts. I bowed at Sai’s feet and
began writing his ‘Life’, as I could recollect it.
6. As these words came from Baba’s lips, I committed the fact firmly to my mind,
that this writing of Baba’s life was definitely going to take place. And, I will
only be a labourer pressed into service.
7. See how incomprehensible is Hari’s leela! None, but He can understand it!
Shruti, Dharmashsatras, Vedas – all fell silent. No one could fathom it!
8. Do not be taken in by those proficient in scriptures, or those engrossed in the
letter (and not the Spirit) of the Vedas; the highly intelligent Pandits or those
engaged in unprofitable wrangling, to prove a point with examples, as ghat
(the earthern vessel), pata (cloth), etc.
9. Shri Hari (God) is the sport of his own devotees (i.e. he dances to their tune),
hungering for the simple and the guileless (devotees), and enslaved,
altogether, by love. But to the hypocrites, He remains unattainable, always.
10. “Only in this lies your welfare. For me too, it means fulfillment of my descent
upon this earth. And you see, this is what I always repeat frequently and this
has been my constant concern.
11. “Moreover, one thing I tell you, Shama (Madhavrao Deshpande), I grant all the
wishes of him who chants my name with love and faith, which, in turn,
enhances his devotion to me.
12. “So that, he who fondly sings my praises or narrates the story of my life will
always see me standing in front of him and behind, and everywhere around
him.
13. “All the devotees who are attached to me, heart and soul, will naturally be
delighted, listening to these stories.
14. “Whoever sings my praises in a kirtan, to him I shall give total, perfect
happiness, peace and contentment, always. This is my promise.
15. “He who gives himself up to me with single-minded devotion, and sings my
praises with full faith, remembers me and contemplates on me, the
deliverance of him is my promise.
16. “Wherever my name, devotion, a record of my leelas, my pothi and my
contemplation is constantly present in the heart, how can sensual desires ever
arise there?
17. “Even if my stories are merely listened to, all the diseases will be cured. And I
shall pull out my devotee from the jaws of death.
18. “Listen to the stories with reverence; reflect upon them deeply. After
reflection, contemplate on them. This will bring great satisfaction.
19. “The mind will transcend the consciousness of self and the differentiated
consciousness will dissolve. And by a single-minded absolute faith the heart
(chitta) will become a mass of diving energy.
20. “Repetition of the name “Sai Sai” will burn down sins, resulting from the evil
desires of Kaliyuga. A mere prostration before me is enough to destroy the
past sins of speech and hearing.”
21. Although the work (of writing Sai’s ‘Life’) was no mean task, with profound
reverence I obeyed his command, with so generous a giver as Baba, why
should I accept a lowly position?
22. He got some (devotees) to build temples; some others, he got deeply
interested in doing kirtans. Some he sent of pilgrimages; but as for me, he bade
me write.
23. Of them all, I am the lowliest. By virtue of which quality I me, this Sai, this
Ocean of Kindness and Mercy, was so pleased with me, I fail to understand.
24. But this is the marvel of guru’s grace! So that, where there is not a drop of
water, even on such a dry stiff tree, flowers bloom and fruit grows abundantly,
without any effort.
25. In the days to come, some will build ashrams; some, temples; others will
construct a ghat on the river-bank, too! But let us follow the beaten track and
read Sai’ life-story.
26. Some offer pooja with great reverence some others gently press his feet. But
my heart was eager to sing Baba’s praises.
27. What could be attained by meditation in the Krita or Satyayuga, by performing
sacrifices in the Tretayuga, by ritualistic pooja in the Dwarparyuga, can all be
attained in this Kaliyuga by praising the name of God and by worshipping the
guru.
28. My unworthiness (for this work) is blatant, as I am ‘Jack of all trades, master of
none’! Why then should I have taken upon myself, such a massive and difficult
task? 9/13/5
29. To sit back, without making an effort will make me guilty to the sin of
disobedience. And if I were to obey his command, how can I prove myself
equal to the task?
30. After all, who can describe accurately and adequately, the inward state of
Samarth Sai? Only when he himself bestows grace, for the sake of his own
devotees, and himself makes his devotee describe it, is this possible.
31. But I have left no room for anyone to say as to why am I aspiring to do that
which is beyond the reach of words.
32. For, the moment I took pen in hand, Baba subdued my ego, the ‘I’ in me, and
took upon himself the writing of his own life-story. Thus all the credit for
writing it, is entirely his.
33. This is, after all, the writing of a Saint’s life. Who else, but a saint himself, can
do it? To try and comprehend the incomprehensible qualities of Baba is like
attempting to embrace the boundless sky above.
34. Profound and unfathomable is his greatness, while, to describe it, I have not
the intellectual capacity. It is better that he should take his work in his own
hands and redeem his promise.
35. Baba. Though I am a Brahmin by birth, yet I am without the two eyes of the
Vedas and Puranas. And even though this is a blemish on my high birth (as a
Brahmin), you have brought glory to it.
36. Shruti and Smriti are the two eyes of a Brahmin. When one of these is absent,
he is blind in one eye, and when both are absent, he is totally blind. I am as
deficient, as lowly as the latter.
37. But when you are my ‘blind man’s staff’, why should I be distressed? Leaning
on it, I will walk behind you, on the beaten track.
38. Now, how to proceed further, I, a lowly creature know not. You yourself must
guide my mind to get your own purpose accomplished.
39. He alone understands his own artful ways, whose inconceivable, mysterious
power moves the dumb to speak as Brihaspati, and the lame to cross the great
Meru mountain.
40. I am but a slave at your feet. Do not disappoint me. So long as there is breath
in this body, do get your own purpose accomplished.
41. And now, O my listeners! You have understood the purpose of writing this
book. It is Sai himself, who will get it written. Nay he will himself write it for
the benefit of his devotees.
42. What music it produces, is not concern of the flute or the harmonium. The
effort comes entirely from the performer. Why then, should I become
miserable?
43. Is the nectar that the Chandrakant (or the moon-gem) exudes, a creation of its
own? No, indeed! It is the marvel of the moon, her creation, as she rises on the
horizon.
44. Again, when there is a high tide at sea, are the surging waves a handiwork of
the sea? It cannot produce them on its own, but has once again, to depend
upon the moon-rise.
45. Just as a buoy, with a red light, is anchored in the sea, to steer the ships clear
of rocks and whirlpools, thereby speeding up their onward movements.
46. So these stories of Sainath, the sweetness of which puts even the nectar in the
shade, will make easy and safe, the crossing of the otherwise impassable ocean
of worldly life.
47. Blessed are these stories of the saints, which, as they enter the heart through
the ear, clear it of the bodily conceit, so that the question of the pairs of
opposites does not remain, at all.
48. And as these stories are being stored in the heart, so are all the doubts and
questions in the mind, gradually resolved, pure Knowledge gets stored
abundantly and the false puffed up pride in the body, climbs down.
49. Narration of Baba’s pure, divine qualities, listening to it lovingly, will destroy
the sins of his devotees. It is the most easy way for spiritual progress.
50. What is pure Brahman, beyond Maya? By what means can this Maya be
overcome? And how does one endear oneself to God, by keeping his behavior
in conformity with Karma dharma?
51. What is the ultimate, the highest well-being of a man? What is the devotion,
deliverance and total detachment? What is Varnashrama dharma and Advait or
non-duality? These and other such subjects are very abstruse.
52. Those who are interested in them should indulge their great desire for
proficiency by reading various books written by Jnaneshvar, Eknath and others.
53. Restraint and control over the mind and the senses in Kritayuga, ritual
sacrifices in Tretayuga, ritualistic worship and pooja in the Dwarparyuga and
chanting the ‘naam’, narrating the stories and singing the praises of God in
Kaliyuga, these are the easy ways for attaining Salvation.
54. To all the four Varnas, i.e. Brahmins, etc., these is only one means for Salvation
and that is, listening to the stories of the guru. Be it a woman, or a Shudra, or
even a caste-less one, this is but one means for them all.
55. Only he, with a store of accumulated merit, will listen to these tales. Some may
even be overcome by sleep. Them too, Shri Hari will wake up!
56. Pining for unceasing sensual pleasures, and becoming abject when these
cannot be had – even to such, the elixir of saints’ ‘Lives’ will bring total
freedom from sensual pleasures.
57. Yoga, Yajna (sacrifices), dhyan and dharana entail arduous efforts. No effort is
needed to listen to these tales, except your attention.
58. Such is this Sai’s story, pure and sacred! May the loving, noble listeners listen
to it. And even their five great sins will be burned down and destroyed.
59. By the bondage of this worldly life are we relentlessly bound, and in the folds
of this bondage is our true Self enveloped. Listening to the tale will loosen up
these circling folds and the original, real Self will be revealed.
60. And so, may these stories be remembered till we die. May their study be
always carried on; so that they bring peace and contentment to the beings
burnt in the conflagration of worldly life and its sorrows.
61. Reading the stories, listening to them with faith and devotion, contemplation
will come to itself, readily, of Sai, whose form will then appear before the eyes
and will be fixed in the heart.
62. May the worship of Sadguru be accomplished in this way, and a detachment
from the worldly life come about. May a fondness grow within, for the
remembrance of the guru and the mind be purified.
63. With this same thought in mind Sainath must have blessed me. Putting me
forward as a pretext, he has himself accomplished his purpose.
64. Udders are painfully distended to overflowing with milk, but the cow will not
let the milk flow without her calf. This is her natural instinct. Such is also Sai’s
liking.
65. As I, a Chatak bird, wished for this, my Mother rained on me a Cloud of
happiness to quench, not only my mild thirst (small wish), but also that of the
other devotees, abundantly.
66. Oh! for the marvel of (a mother’s) devotion and love! Only a mother can
instinctively feel her child’s pangs of hunger and thrust the nipple of her breast
into his mouth, without his even opening it.
67. But who will understand her strain, her weariness? The child is not even aware
of it. But for the mother, who will offer the breast to the child, unasked?
68. When a child is adorned with little trinkets, he has neither any pleasure nor
interest in it. Only the mother knows that joy and admiration it excites. Such
are also the doings of the Sadguru.
69. And who but a mother will yearn with tenderness and concern as to who will
satisfy her infant’s childish pleasures? Rare is such tender, heart-felt affection!
70. To be born to a good righteous mother is indeed, the gift of God, enjoyed only
by the most fortunate. The child knows not the birth pangs she suffers to bring
you in this world.
71. Let me now narrate to you another of Baba’s sayings which the same
significance. O you virtuous listeners, give your respectful attention to it!
72. My government service was completed in the year 1916 and a suitable pension
was fixed for me. It was also time to go to Shirdi.
73. It was the Gurupoornima day; devotees had gathered for the guru’s pooja.
Suddenly, on his won inspiration, Anna Chinchanikar made a request to Baba,
strongly recommending my case.
74. In his genuine concern for me, Anna beseeched Baba thus, ‘Have compassion
on him (i.e. me) Baba, for the sake of his growing family.
75. ‘Do give him another job. Is this pension going to suffice? Please do something
whereby his worry is warded off.’
76. Baba then said in reply, “O, some service he will get; but he should now engage
in my service and he will get happiness in his life.
77. “His plates will always be full. Never will they be empty so long as he lives@ if
he always seeks my protection with full faith in me, his troubles will end.
78. “People who say, ‘What does it matter if we do as we like’, known that they
have strayed away from the path. And all those who have abandoned virtuous
demeanour, we must, first and foremost, avoid.
79. “Take the other direction, when they come from the front. Consider them to be
frightful; do not let even their shadow touch you, even if it means bearing
some pain.
80. “How can he, who is devoid of a code of conduct, without character,
thoughtless, neglectful of prescribed observances and ordinances, and
indiscriminating between right and wrong, how can such a one achieve his real
welfare?
81. “Moreover, do not repulse or reject anyone contemptuously – be it then, a
dog, a pig, or a common fly. For, without some special bond from the previous
birth, no one comes to us.
82. “Henceforward he (i.e. Hemadpant) should serve me with devotion and the
Almighty take pity on him. He will attain the inexhaustible treasure laid up in
Heaven.
83. “How, then, should this pooja be performed? How to know for certain, who I
am? For, my (Sai’s) physical body is mortal, while only Brahman, which is
immortal, is worthy of being worshipped. 9/14/5
84. “(So, listen!) I pervade the Universe on all the four side, in the form of the
eightfold (Ashtadha) Prakriti. Bhagvan Shrikrishna has also said the same to
Arjuna in the Gita.
85. “Whatever exists in this, sentient and insentient Universe as a name, a form or
a shape is only myself bedecked as the eightfold Prakriti. It is also a marvel of
my own creation!
86. “The mystical symbol ‘OM’ is expressive of me, and I alone, am the subject of
that expression! Many are the things in this manifested Universe. But even
these are all filled with me.
87. “Thus, where there is nothing different from the Self, what can one desire? I
alone, pervade all the places in all the ten quarters of the Universe.
88. “With this awareness of my all-pervasiveness, where the feeling of ‘I’ and
‘mine’ has dissolved, what (objects) can be desirable? For all is filled with the
Whole.
89. “Desires arise I the intellect and have no connection with the Atman or self.
Since I (Sai Maharaj) am the embodiment of the Atman, how can there be any
stirrings of desires
90. “Worldly desires are of various types. But once the significance of ‘who I am’ is
understood, they melt away as the hailstones by the heat of the sun’s rays.
91. “I am not the gross form with the mind, intellect and other sense organs, nor
the gigantic universe. Nor am I the unmanifest Brahmanda. I am the Seer,
ancient and without beginning.
92. “In this way I, who transcend the gunas and the senses, am not attracted to the
sensual pleasures. There is not a place without me. I am neither the doer nor
the one who causes it to be done.
93. “Only where there is a realization that the intellect, mind and other sense
organs are but gross instruments of the physical body, true detachment will
appear, unveiling real knowledge.
94. “Oblivion of the Self is itself the appearance of Maya (or illusion that the world
is real). Realization of the Pure Bliss within is to know me, the Essence of all
being.
95. “To such a one then, as me, when all the workings of the mind, all affections
are turned, that is the true service and true worship to me. To experience the
bliss of consciousness (i.e. Me), is to be in that pure state which is knowledge.
96. “This Atman is Brahman; pure consciousness and bliss are Brahman. But this
universe is not real and hence creates illusions about itself. In truth, the
Brahman is me.
97. “I am Vasudev; I am ‘OM’ I am eternal, pure enlightened and emancipated.
Worshipping Me with faith and devotion will only lead to self-upliftment.
98. “Thus, knowing who I am, I should truly be worshipped. Moreover, surrender
to me whole-heartedly and become one with me.”
99. When the river gives herself up to the ocean, can she ever come back again (as
river)? Can she retain her separate identity as a river, once she has embraced
the vast ocean?
100. An oil-soaked cotton-wick, as she meets the flame from the lamp, herself
acquires greater brilliance and burns brighter. Such is also our progression at
the feet of the saints.
101. He, whose mind reflects upon nothing except on Allah Malik, the Fountain of
Life; who is unruffled and calm; has no desires or expectations and looks upon
all equally, how can he have an identity separate from the Supreme Being?
102. Where the four divine qualities of detachment and desirelessness, freedom
from conceit, from the pairs of opposites and non-possession, reside, how can
consciousness of Self (as separate from Brahman), prevail there?
103. In short, when all these eight divine qualities dwell in Shirdi Sai, where is the
room from the ego? How can I have an existence or individual identity apart
from him?
104. For, my individual consciousness is but a tiny particle of his consciousness,
which fills the Universe. So that to surrender my ego at Sai’s feet is my most
complete service to him.
105. In Shrimad Bhagvat, Bhagvan Shri Krishna has affirmed that ‘he who serves me,
sings my praises and surrenders to me whole-heartedly becomes one with me’.
106. Even a worm that contemplates intently on the large black bee, is, by virtue of
it, transformed into one. And so also the disciple, who worships his own guru,
with the same intensity, becomes like his guru.
107. And yet, the degree of separateness implied by the word ‘like’ is something a
guru cannot bear, even for a moment. For, there is no guru without the disciple
and the disciple is inseparable from the guru.
108. And so, I have defined him, whom I have been commanded to worship. And
here, I just remember a story, which because of its appropriateness in this
context, I shall now narrate.
109. A Rohila (Pathan), who was greatly attracted by Baba’s divine qualities, once
came to Shirdi. For many days he stayed in Shirdi, during which time there
grew in his heart, great love and devotion for Baba.
110. Like a fleshy, full-fed he-buffalo in his physique, and in behaviour, quite
unrestrained and self-willed, he would heed no one. With only a kafni,
reaching down to his feet, to cover him, he came and stayed at the mosque.
111. By day and by night, in the mosque or in the Chavadi (village hall), very
fervently he would recite at the top of his voice, the Kalmas (verses) from the
Koran, whenever it pleased him to so.
112. Sai Maharaj himself was Peace Incarnate; but the villagers were growing very
weary. Even at midnight his clamour continued disturbing everybody’s sleep.
113. By day they toiled in the fields or in the woods under the scorching heat of the
sun. But even at night there was no peaceful slumber. It vexed the people in
the extreme.
114. Maybe, Baba was not troubled; but as for the people, it was a great ordeal. For
at night, too, they could not sleep in peace and comfort. They were enraged
with the Rohila.
115. Caught between the devil and the deep sea, how long could they suffer
patiently? Day and night, the irritating, disquieting noise continued. It became
a source of great worry for them.
116. Hot-tempered as the Rohila already was, to add to it, he was receiving great
encouragement from Baba. He then became even more uncontrollable than
before.
117. Swollen with pride, he became arrogant and began abusing people, using foul
language to people. He turned upon them, reckless and unrestrained. And then
the village too, turned against him.
118. Sai, the most compassionate Mother, protector of all who surrendered to him,
all the people in the village now turned to him, supplicating in piteous tones.
119. But Baba took no notice. On the contrary, it was the villagers whom he
upbraided, saying, “Do not harass the Rohila; he is very dear to me.
120. “It is the wife of the Rohila, who is dissolute, and cannot stay with him. Hence
this termagant, this shrew, is eager to give him a slip, and come to me.
121. “The wretched woman has no modesty and is without shame. even if she is
driven out, she forcer her way into the house.
122. “The moment he stops his shouting is the opportunity for this shrew to enter.
But as he resumes his clamorous recitations, she flees, leaving him pure of
body, speech and mind, which is greatly conducive to the peace and happiness.
123. “Do not cross his path; let him shout fill-throatedly. Without him I cannot pass
the night in peace. He brings me great pleasure.
124. “His shouting in this manner is greatly beneficial to me. Thus this Rohila is my
benefactor and a source of great comfort to me.
125. “Let him cry out his heart’s content, for there lies my good. Or else, that
wicked Rohili will cause me great pain.
126. “Himself when he gets tired, he will, on his won, keep quiet. So will your
purpose be achieved and that shrew will not wrestle with me, either.”
127. When Maharaj himself said this, there was no other alternative. Moreover, if
Baba’s mind was not in the least perturbed, what business was it of ours, to
complain?
128. As it is, the Rohila had boundless enthusiasm. And now to add to it, this
encouragement from Baba! No wonder he ventured, unrestrained, on his loud
recitation till his throat was parched.
129. The people were all simply amazed! How forgiving was Baba! What would have
normally brought on a splitting headache, engrossed him so deeply!
130. Oh, how horrifying was that shouting! It was a wonder his throat did not run
dry! As for Baba, his insistence was only this, “Do not intimidate the Rohilla!”
131. To look at, the Rohilla was as a madcap, but what veneration he had for
Baba@ and how happily he recited the Kalmas, in strict conformity with his
religion!
132. Who is bothered whether the voice be melodious or harsh? Each time the
inspiration seized him he would break out into a chant of Allah.
133. With the natural gift of a rattling voice, the Rohilla regularly and unceasingly,
kept on proclaiming loudly, ‘Allah-ho-Akbar’, and the Kalmas, with great
pleasure.
134. Baba shrank from being defiled by those who had a loathing for God’s name
and hence he said, why drive away a needlessly, this Rohila who is so fond of
singing God’s praises?
135. “Where my devotees are singing my praises, I am present there, wide awake
all the time.” Such is the utterance of God, to prove the truth of which, Baba
gave this experience.
136. One who subsisted on alms – dry food with or without gravy, and sometimes
went without food altogether, to such a Rohila, whence a wife? And therefore,
how will she go to Baba?
137. Pauper that the Rohila was, even a paisa was precious to him. What then, of
his marriage? And, of his wife? Moreover, Baba was a celibate since childhood!
Obviously, the whole story was fictitious!
138. Let him (Rohila) then cry himself hoarse! Baba was so very happy with the
Kalmas that, day and night, he listened to them, sleep being poison compared
to them. 9/15/5
139. Where the superior wisdom of the Kalmas, and where the hollow complains,
petty grievances of the villagers! It was really to bring the villagers to their
senses that Baba made all this pretence!
140. Such indeed, was his import. In this way, Baba clearly brought it to the
perception of all that ‘I like the company of the Rohila because he loves God’s
name.’
141. To one, who sees only the Divine Spirit in the perceiver, the objects of
perception and the act of perceiving, all are equal – a Brahmin or a Pathan, or
anyone else.
142. And now, listen to the sweet words that came out of Baba’s mouth, on an
occasion when the midday arati was just over and people were about to go to
their respective houses.
143. “Wherever you are, whatever you do, always remember this one thing well,
that I come to know, all the time, and in detail, what you are doing.
144. “And I, about whom you have such an experience, am nearest to all, and dwell
in everybody’s heart. I travel everywhere and am the Lord and Master of all.
145. “I fill this entire creation of beings, both animate and inanimate, and yet
remain. All this is the Divine Scheme, in which I am the principal manager of
the strings.
146. “I am the Mother of this Universe and all the beings therein; I am also the point
of equilibrium of the Trigunas – I alone provoke all the senses and, the Creator,
Sustainer and Destroyer of this Universe am I, too!
147. “He who turns his attention to me can have no difficulties, whatsoever. But he
who forgets me will be ruthlessly whipped by Maya.
148. “The visible world is my own manifestation, be it a worm or an ant, a pauper or
a king. This immeasurable creation of the movable and the immovable, is really
Baba’s very self.”
149. How interesting, how significant is this hint! Between God and the saints, there
is no separateness, as their incarnation this earth is purely for the uplift of both
the animate and inanimate creations, equally.
150. And should one want to be absorbed totally, at the guru’s feet, he should go on
singing the praises of the guru, or perform a kirtan of the guru’s story, or at
least, listen to such a story, with a devout mind.
151. A seeker should so listen to it that the distinction between the listeners and
what he is listening to, will dissolve and as he passes into a state of Unmana,
he will experience the presence of God Almighty!
152. While fully engrossed in the day-to-day, worldly life, if perchance a saint’s
story comes to the ear, it, by its very nature, benefits the listener, without an
effort on his part.
153. If then, it be heard with a devout heart, how great a merit will come to hand!
Let the listeners think of this in their minds, for their own benefit.
154. By that means, a fondness and love for the guru’s feet will be cultivated and
gradually, a state of highest well-being will set in. No other discipline or
religious observances will be necessary. The highest good of human life will
thus be obtained.
155. When the mind is thus disciplined, the longing for listening to the tales will
grow and the bondage of the sensual pleasures will break away, of its own. A
state of Supreme Joy will then be experienced.
156. Hearing Baba’s sweet words, I resolved in my mind that from then onwards I
would give up serving men and devote myself only to the service of the guru.
157. And yet, in my heart there was a restlessness, a longing. “Some job he will
get”, was what Baba had said in reply. Will I get a proof of it?
158. That Baba’s word will be in vain, was something that usually did not happen.
And so, maybe, I will once again be connected with serving men; but it will
never bring me any real benefit.
159. Self-prompted as Anna’s question was, yet it is not as though I did not desire it.
And this desire of mine was not ‘Prarabdha’.
160. Inwardly, I too, felt that I should get a job, as a means of supporting my family.
And Sai tempted me, all the while, pointing his finger at the piece of jaggery as
he administered a potion to me.
161. I drank the potion in the hope of the jaggery, and, by my good fortune, I was
satisfied. Quite unexpectedly, I got a job, and in my greedy desire for money, I
accepted it.
162. But how much can one eat even of a sweet? A point must come when the
jaggery also repels. And then it was, that the nectar of Baba’s teaching tasted
so truly excellent!
163. The employment was not of long duration, and went away the way it came.
And Baba put me back in my place, much to my enjoyment of my true and
lasting happiness.
164. This entire creation of animate and inanimate things is truly, a manifestation of
God. But the Almighty is beyond this Universe, the highest, Supreme Being.
165. God is not separate from the world, but this Universe is distinct from God.
From the time of its creation, the Universe is distinct with animate and
inanimate things, whose main base is God.
166. Know that there are eight places of God’s worship, such as, the idol, the
sacrificial altar and others. But, of them all, guru is the greatest.
167. Himself the Supreme Brahman, even Shri Krishna caught the feet of guru
Sandipani and has said, ‘When the Sadguru is remembered, I (i.e. Narayan) am
pleased.
168. ‘A thousand times would I like that the Sadguru’s praises be sung rather than
mine.’ Such is the excellence and profound significance of a Sadguru.
169. He who turns his back to guru-worship is truly a wretched sinner, who has to
suffer the torture of journeys between births and deaths. He ruins every
prospect of self-upliftment.
170. Again a birth, again death! Wandering between the two has been our lot.
Therefore, let us listen to the guru’s story and attain self-deliverance.
171. Stories which casually come from the saints’ lips can open up the knots of
ignorance and become our preservers in the greatest of calamities. Hence let
us store them up in our hearts.
172. What trying times are ahead, we know not, nor what forces will be at work. For
all this is Allahmiya’s sport! And his loving devotees are but spectators in it.
173. Without possessing the power of wisdom, I still got an all-powerful guru like
Sai Samarth. Should this be considered as due to my powerful destiny? No,
indeed! This too, is a sport of his!
174. And now, I have stated the purpose of this book; I have also narrated the
assurance I have received from him, in which context, Baba guided us about his
true nature and how he should be worshipped.
175. In the next chapter, O listeners! you will hear as to how Shri Sai Samarth first
appeared in Shirdi.
176. And, all of you, young and old, keep aside for a moment your worldly cares and
listen, you artless, trusting ones, to this extraordinary story of Sai.
177. Although he was quite unruffled and unaffected, as an incarnation of God, this
Sai enacted different roles, engaging himself in the worldly life as an ordinary
man, subject to the influence of Maya.
178. He, whose holy feet can be meditated upon by the short mantra ‘Samarth Sai’,
and who moves the strings for the deliverance of his devotees from the worldly
life, his stories are the most purifying and sacred.
179. To sum up, most holy in this Life of Sai. He who reads it and he who listens to
it, are both blessed, for their hearts will be purified.
180. When the stories are lovingly listened to, the worldly sorrows will be dispelled;
Sai the Compassionate One, will be propitiated and Pure, Absolute knowledge
will appear.
181. Sloth; an inattentive, wandering mind; attachment to sense objects and
indulgence of the senses – these are impediments to attentive listening. Push
these obstacles away and the listening will give you pleasure.
182. We need no religious vows or their ritualistic conclusions. Nor are the fasts or
mortification of flesh necessary. Even pilgrimages and journeys undertaken on
their account are not required. Listen to this life-story and that is enough!
183. But our love should be steadfast and genuine; we should have grasped the very
essence of true devotion. Only then can we attain the highest goal of human
existence i.e. Moksha or salvation. Then the obstacle, posed by ignorance, will
be destroyed.
184. We need not exert after other means; we shall listen to Sai’s life-story, so that
all karma, past and present, is exhausted without leaving a trace behind.
185. A miser, wherever he may happen to be, has before his mind’s eye, day and
night, his buried treasure. In the same way may Sai be present in our hearts.
9/16/5
Weal to be all! Here ends the third chapter of
‘The Purpose of the Book – Baba’s Approbation’,
4
Descent of Sai Samarth in Shirdi
MY OBEISANCE TO SHRI GANESH, TO SHRI SARAWASTI, ANS SHRI GURUMAHARAJ! TO THE FAMILY
DIETY, TO SHRI SITA-RAMCHANDRA, MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO THE
1. In the two chapters following the “Invocation of the Divine”, the object of
this book has been stated and for whom it is meant, and its relationship
with the subject of the book has also been sufficiently explained.
2. Now, listen to the reason, why these saints have to descend on this earth;
or in other words, what is this difficult task that necessitates their
incarnation in human form, on this earth?
3. O my revered listeners! I am but a speck of dust from your feet, and am not
ashamed of entreating you for the favour of your attention.
4. Delightful indeed, is the life-story of a saint. And, in that, this is the nectar-
sweet story of Sai’s life! May his faithful devotees drink of it deeply and be
filled with joy.
5. When the Brahmins disregard the rules of conduct laid down by the
Varnsashram, and the Shudras aspire to become the Brahmins; when the
Acharyas (the religious heads) are shown disrespect, to the extent of trying
to castigate them;
6. When no one follows the religious precepts, everyone regarding himself as
learned and wise and each one trying to score over the other, but no one
prepared to listen to anyone;
7. When there is a total disregard to what is proper or improper for use, in
general, or as food, and also, a disregard to the code of conduct (prescribed
by religion); so that the Brahmins themselves consume meat and spirituous
liquors openly, in front in everyone;
8. And, under the cover of ‘dharma’, secretly perpetuate oppression and
tyranny, stoking the embers of hatred between religious sects; all of which
exasperates the common folk;
9. When the Brahmins shirk the daily rituals of ‘Sandhya-snana’ the orthodox
tire of performing ceremonies and rituals for the propitiation of gods, and
the yogis neglect yogic practices of chanting the name, meditation and
penance – then the time is ripe for the appearance of saints on earth.
10. When men look upon wealth, honor, wife and children as the only source
of happiness and turn away from the spiritual path, then it is that the saints
appear on this earth.
11. When people fail to attain the highest goal of human life due to laxity of
observing dharma, then for the revival of dharma the saints incarnate in
human form.
12. When people dissipate their energies in physical pleasures of the palate
and sex, to the detriment of health, longevity and prosperity, and miss the
chance of self-upliftment altogether, and the saints appear on the earth.
13. For preservation of varnashramdharma, and eradication of
unrighteousness; for the protection of the poor, the meek and the
suffering, is the incarnation of saints on earth.
14. Essentially, the saints themselves are emancipated souls, engaged in the
uplift of the meek and the lowly, all the time. Their ‘avatar’ (incarnation) is
only for the benefit for others, for they have no selfish interests.
15. They lay down a firm foundation of renunciation around the shaky
structure of worldly life of erect the temple of spirituality, thus redeeming
the devotees effortlessly.
16. They accomplish their religious mission of the revival of dharma, thereby
fulfilling their purpose, after which they give up their mortal coil.
17. ‘Jeevatma (individual soul) is the Supreme Spirit or God Himself, who brings
joy to the whole world. And God is the Guru himself, who confers
happiness and weal.
18. He is also the abode of Transcendent Love; He is the constant, eternal and
the undifferentiated Whole; He is beyond space, time and causality and is
indivisible.
19. Speech in all its four stages, viz. Para, Pashyanti, Madhyama and Vaikharr,
has failed to describe Him. Nor have the Vedas, with, all their wisdom, been
able to do so and have accepted defeat under the cover of ‘Neti, neti’ (Not
this, not this).
20. The Shat-Darshanas and the Shar-Shastras are shamed into silence; the
Puranas and the Kirtans too, are exhausted in their attempts at description.
Ultimately, the only means that is left is to make obeisance, surrendering
to Him with all your actions, speech and thought.
21. Listening to the Story of such a saint as Sai, which is filled with his
marvelous leelas and sacred tales, may our ears be purified.
22. He is the moving impulse of all the sense organs, and has given me the
inspiration to write this book. It is he on whose prompting this ‘Life-story’
has come so effortlessly, in an orderly manner.
23. He dwells in the heart of all and moves at will in this Universe, within and
without. Why then, should I worry, needlessly?
24. As one recollects his many excellent qualities one after the other, the mind
stands still. How then, can words ever describe him? Absolute silence is the
only way to describe.
25. The nose smells the fragrance of a flower; the skin experiences the hot and
cold touch; the eyes feast on beauty; each brings pleasure to itself.
26. The tongue, no doubt, experiences the sweetness of sugar, but cannot
convey the experience of others. In the same way, I know not how to
describe the virtues of Sai.
27. Only when the Sadguru himself so wishes he will inspire his own chosen
ones to describe most aptly, and in great detail, that which is otherwise
beyond description.
28. These words are not superficial, a mere formality; but spring from the
feelings from the heart, hence I crave your respectful attention.
29. As Gangapur and Narsimhawadi, as Adudmbar and Bhillawadi so is Shirdi a
famous place of pilgrimage on the banks of the holly river Godavari.
30. Oh, for the sacred banks of the Godavari and her holy waters! Oh for the
cool breezes that play on her surface! These dispel the darkness of
ignorance from the worldly life indeed!
31. The greatness of the Godavari which is so well-known in the whole world is
most impressive. Great saints, one more eminent than the other, came
from there.
32. Many are the places of pilgrimage on the banks of this Gomati, which are
described in the Puranas, the water from which not only washes away the
sins but also liberates from the sorrows of this life, when the other, came
from there.
33. The self-same Godavari, as she winds her way by Kopergaon, in the
Kopergaon taluka (subdivision), in the Ahmednagar district, guides the
pilgrim to Shirdi.
34. Crossing over to the opposite bank of Godavari, as the tonga enters
Nimgaon, which is about six miles away from the river bank, Shirdi comes
within sight, right in front.
35. Nivritti, Jnanadev, Muktabai, Namdev, Janabai, Gora, Gonai, Tukaram,
Narhari, Narsibhai, Sajan – kasai (butcher), Sawata – mail (gardner).
36. These have been saints of yore; and saints there have been even in the
recent past. These virtuous saints have regarded the world as one family
and have been the refuge of the afflicted and the suffering.
37. The great saint Ramdas left the banks of the Godavari to appear on the
banks of the river Krishna, for the salvation of the world.
38. In the same way, Shri Sai, this greatest among yogis, appeared near
Godavari, by the great good fortune of Shirdi, and for the deliverance of the
world.
39. ‘Parees’ (or the Philosopher’s stone,) turns a piece of iron into gold by its
touch and the analogy of the Parees is used to describe the saints. But so
remarkable are the ways of the saints that they transform their devotees
completely, raising them to their own exalted state.
40. Transcending all distinctions, to see the Brahman reflected in the entire
Universe, animate and inanimate, to regard the glory of this creation as the
undivided glory of Brahman;
41. And in this way, when the true knowledge, the realization that the whole
Universe is nothing but, ‘I am that I am’, comes, who can then describe the
glorious feeling of joy that it will bring? He (the seeker) will attain to a high
state of purity and goodness.
42. When such oneness (of the Self with the Universe) is experienced so that
nothing is known which is other than the Self, then to who can one be
hostile? And of whom, afraid?
43. As Damaji at Mangalvedha, Samarth Ramdas at Sajjangad,
Narsimhasaraswati at Wadi, so was Sainath the saint of Shirdi.
44. Extremely difficult to accomplish, to cross over, as this worldly life is, he
who has conquered it, is adorned by Peace, who is the Treasure of
Knowledge personified;
45. A retreat for the Vaishnavites, the most benevolent among the benevolent,
Karna incarnate in bestowing spiritual wisdom, such is this Sai, the
quintessence of Truth.
46. Without attachment to the transient, absorbed totally in the Self, and
intent on attaining the highest goal of human life – how can this state of his
being be described?
47. The worldly state holds for Him no prosperity or poverty; nor does He
rejoice or grieve for the pleasures of the other world. His inner being is
crystal clear as a mirror; the speech, always a shower of nectar.
48. He, in whose eyes a king and pauper, the poor and the meek are all equal;
who know not respect or disrespect towards his own self, he is himself the
all-pervading God.
49. He moved and conversed with the common floks and watched with them
the dancing and gesticulating of the Muralis; he nodded appreciatively as
he listened to the songs and ghazals. And yet this Samadhi was
unperturbed. 9/18/5
50. Allah’s name constantly on his lips, is the sign to recognize him; in the dark
night of all beings he awoke to the Light and what was day to other beings
was night for him. Inwardly, he was as tranquil as the sea.
51. To which ashram (stage of life) he belonged was something beyond human
speculation; for he followed no code of conduct laid down for the specific
ashrams. Usually he does not leave his place and yet he knows everything
that is happening anywhere.
52. Though outwardly he held a splendid durbar (royal court) regularly and
related a thousand and one stories, yet inwardly he was committed to
silence.
53. Leaning against the wall he would stand and would go on his rounds,
morning and afternoon, to the Lendi or Chavadi, yet his state of Self-
absorption was constant.
54. I know not in which birth, on what occasion, at what time and in which
manner, I must have undertaken penance that Sai should have taken me
under his wing thus.
55. Wicked from birth that I am, how can I ever claim this to be the fruit of my
penance? Nay, it is Sai himself who loves the meek and the lowly and surely
this is nothing but his grace.
56. Though born a siddha, his behaviour was that of a sadhaka or seeker. By
nature unconceited and very humble, he strove to please all.
57. As Eknath to Paithan, Jnaneshvar to Alandi, so did Shirdi Sai bring glory to
the soil of Shirdi.
58. Blessed are the stones and the blades of grass, in Shirdi which, without
effort, kissed Baba’s feet every day, and held the sacred dust from his feet
on their head.
59. Shirdi itself is our Pandharpur; Shirdi, our Jagannathpuri, our Dwarka,
Shirdi alone is our Gaya, Kashi – Vishweshwar; and even our Rameshwar is
in Shirdi.
60. Shirdi alone is our Badrikedar, our Nasik-Tryambakeshwar, Ujjain,
Mahakaleshwar and also Mahabaleshwar-Gokarna.
61. Sai’s sacred company in Shirdi is our Agam (scriptures of which temple
worship is mainly founded) and Nigam (Dharmashashtras). That itself is the
assuagement of the sufferings and pain of the worldly life and the easiest
way to deliverance.
62. Samarth Sai’s darshan is for us the Yoga-sadhan and conversing with him is
the washing away of our sins.
63. Pressing his feet softly is as the sacred bath at the confluence of the three
rivers – Ganga, Yamuna and Saraswati and partaking of the holy water off
his feet means the eradication of all desires.
64. His command to us is as an aphorism of the Vedas or a Gospel Truth. And
eating his Udi and prasad is sanctifying, in every sense of the word.
65. Sai alone is to us the Supreme Brahman; in him is our highest goal of
human life. Sai himself is Shri Krishna, Shri Ram, and he is our eternal
refuge.
66. Sai is beyond the pair of opposites (such as joy and sorrow, anger and love,
etc.); he is never elated or depressed, but always absorbed in the Self; and
forever, the Ultimate Reality.
67. But Shirdi was only the centre from which emanated Baba’s influence very
widely, to Punjab, to Calcutta, to Gujarat, to the Deccan, to Karnataka – to
all over India.
68. Sai’s Samadhi at Shirdi is the place for the gathering of all saints, where, as
one makes one’s way, the bondage of worldly life breaks down at every
step.
69. A mere darshan of this Samadhi is truly a fulfillment of this human birth;
how then, can I describe the great good fortune of those who have spent
their entire lives in his service?
70. On the mosque and on the wada (Samadhi Mandir), rows of beautiful flags,
flutter, high up in the skies, as if beckoning the devotees with their hands.
71. Baba became renowned as Mahant or Sadhu, and his fame spread from
village to village. Some prayed to him, taking vows with true faith; some
gained peace of mind by his darshan alone.
72. Whatever the thoughts in anybody’s mind, be they pure or vile, their minds
experienced peace and calm by his darshan. In their hearts people were
simply amazed.
73. The same marvelous experience of the darshan of Vitthal-Rakhumai of
Pandharpur, was given by Sai Baba to his devotees of Shirdi.
74. Should anyone think this is an exaggeration, let them hear the words of
Gaulibua, a dedicated devotee of Vitthal, to remove the doubts.
75. He was a Warkari from Pandharpur, who, out of his devotion to Baba, came
to Shirdi once a year, as regularly as he went to Pandharpur.
76. With a donkey and, for companion, a disciple, Bua set out on the pilgrimage
with the constant chant of ‘Ram-Krishna-Hari’ on his lips.
77. Ninety-five years of age, he spent the ‘Chaturmans’ on the banks of the
Ganga and the remaining eight months at Pandharpur, which made it
possible for him to meet Baba, once a year, during these journeys.
78. Gazing into Baba’s face, he would become humble and exclaim, “This, truly,
is Pandharinath incarnate, the Refuge of the friendless and destitute, the
All-merciful One!
79. “Does one become a saint merely by wearing a dhoti with a silk border?
No, indeed! Here, one has to wear out one’s bones, turn one’s blood into
water, by one’s own arduous efforts!
80. “How can one become God, for nothing! But truly he (Sai) and he alone is
Pandharirao! With a firm belief that this world is illusory, perceive the
divinity behind it.”
81. When such are the words of a great devotee of God, who is dedicated to
the worship of Pandharinath, then what experience can a base, lowly
creature like me, have? Let the listeners experience this for themselves!
82. With his great fondness for chanting God’s name, Baba repeated ‘Allah
Malik’, ceaselessly and would often make his devotees hold a naam-saptah
( a week-long chanting of the Name), in front of him which would go on day
and night, continuously.
83. Once, Das Ganu was commanded to start a Naam-saptah, and Das Ganu
said, ‘Yes but Vitthal must appear to me’.
84. Laying his hand on his heart, Baba said peremptorily, “Yes, yes, Vitthal will
appear in form, before you! Only, the devotee must have faith enough!
85. “Danakpuri (Dakore in Gujarat) of Dakurnath, or Pandharpur of Vitthalraya,
or Dwarka of Ranchchod – everything is in Shirdi, itself. You do not have to
seek it far.
86. “After all, is Vitthal going to appear from a secret place? Moved by the
intense love of his devotees, he will incarnate in this very place, for you.
87. “By his devoted service to his old parents, Pundalik had won over the Lord
of Lords, who stood resting on a single brick, just for the love and devotion
of Punadlik”.
88. And som as the saptah came to an end, it is said that Das Ganu did have the
Vitthal-darshan, in Shirdi itself! So much for the truth of Baba’s words.
89. Once, Kakasaheb Dikshit was sitting in mediation after his early morning
bath, as was his daily practice, when he had the darshan of Vitthal.
90. Later, when he went for Baba’s darshan, see the wonder of what Baba said
to him, “So, Vitthal Patil had come isn’t it? And you did meet him, I’m sure!
91. “But mind you, that Vitthal is very elusive! Hold on to him fast and fix him
in place, forcibly. Or else, he will give you the slip, if you are inattentive,
even for a moment.”
92. But this was just the incident of the morning, while later in the day, as the
sun came overhead at noon, see how there was yet another proof of the
glorious vision of Vitthal.
93. Someone from another village came to Shirdi bringing with him quite a few
pictures of Vithoba of Pandharpur, with the intention of selling them.
94. And Dikshit was simply amazed to find them the exact replicas of the
Vitthal who had appeared to him during his meditation that morning!
Baba’s words at once, came to his mind.
95. With great love Dikshit bought one of the pictures, paying the price to the
seller and with great devotion installed it for pooja.
96. Listen now, to yet another fascinating story, which, once again, brings out
Sai’s reverence towards the worship of Vitthal.
97. One Bhagvantrao Kshirsagar, whose father was a great devotee of Vitthal,
used to go to Pandharpur very often.
98. There was an idol of Vitthal for daily pooja, in his house. But after the
father’s death, pooja, food-offerings, everything stopped. Even the annual
rites and ceremonies for the dead ancestors were forgotten.
99. Not a word was even uttered about the annual visit to Pandharpur! When
Bhagvantrao came to Shirdi, Baba remembered his father, saying, “He was
my friend.
100. “And since he (Bhagavantrao) is the son of that friend, I have drageed him
over to Shirdi. He makes no food-offerings to the gods any more. He keeps
me hungry, too.
101. “EvenVitthal, he had kept without food. So have I brought him to Shirdi. I
shall now remind him about everything and thus make him perform the
daily pooja.”
102. On one occasion, knowing how it was the specially opportune time of
Parvakaal, Das Ganu wished to take a dip in the river at Prayag and came to
Baba for his permission.
103. Baba replied that there was no need to travel so far, for that. Shirdi itself is
our Prayag. Let there be firm faith in your mind.
104. And indeed, what a marvel of marvels! Even as he placed his hand on
Baba’s feet, water trickled down from both his toes, the twin streams of
the holy Ganges and Yamuna oozed out in a trickle!
105. At the sight of this miracle, Das Ganu was choked with emotion. How great
was Baba’s favour! It moved him to tears of joy and gratitude.
106. Love brimmed up in his heart and stirred him to poetic utterance, which
found its satisfaction only after describing Baba’s boundless power and
incomprehensible leelas, in verse.
107. Charming is this Das Ganu’s pada! And, to satisfy the listeners’s eager
desire to hear it, I give here, at athis appropriate juncture, the sublime
song, as promised earlier: 9/18/5
(Pada)
O Sadguru, boundless is your power, marvelous your leelas!
To ferry the dull and the ignorant across the Ocean of life, you are for ever the ark
(Refrain)
Veni Madhav you became and brought Prayag at your feet,
Only to make Ganga and Yamuna flow from your toes. (1)
The Lotus-born (Brahma), the consort of Lakshmi (Vishnu),
and Shiva-Har (Shankar), the quintessence of the Trigunas,
You have yourself become, O Sai Samarth, as you walked on this earth (2)
Wisdom of Brahma pours out of your words, sometimes;
Sometimes, you assume the terrible form of Shiva, to show ‘Tamas’ (3)
Like Shri Krishna, you indulge, sometimes, in childish pranks;
And at times, you are the fabled swan on the lake of your devotees’ hearts (4)
If a muslim, sandalwood-paste was (like Hindus) dear to you,
But if a Hindu, how happily you always stayed in the mosque! (5)
To call you wealthy, -- but you went your rounds, begging for alms.
And should you be a fakir, your munificence has put even Kuber to shame! (6)
If the mosque be your abode, there is always, fire
Burning in the dhuni, to provide Udi to the people. (7)
From dawn gather the faithful to worship you,
Till the sun is at zenith, and the mid-day arati is performed. (8)
All around the devotees stand, as the divine attendants on God,
Holding the chowrie-chamar to wave softly over your head. (9)
Cornets resound, clarions make melody, the bells clang aloud,
As the chopdar, impressive with his belt, stands at the door
proclaiming your glory. (10)
On your resplendent seat, you are as Lord Vishnu, during arati,
But you are Shankar (destroyer of Cupid) as you sit before the
dhuni, in the evenings. (11)
Such leelas of the Trinity, we experience – in you, day after day,
O Baba Sai. (12)
Even so, my mind wanders idly;
To steady it, is all I pray to you, now. (13)
Vilest among the vile, a great sinner that I am; seeking refuge at your feet
I come; avert the threefold afflictions of Das Ganu, O Gururaya! (14)
108. People go to the Ganges to wash away their terrible sins; while Ganges
herself takes refuge at the saints’ feet to cleanse her own sins.
109. Leaving Sai’s holy feet, we need not go on a pilgrimage to the Ganges or
Godavari. It is enough to listen to this hymn to a saint, this fascinating story
of Sai, with a devout heart.
110. Just as, by great good fortune, Gonai found Nama in the Bhima river, and
Tamaal found Kabir in an oyster shell in the Bhagirathi,
111. So also, Shri Sainath first appeared for his devotees, in the Shirdi village,
under a Neem tree, at the tender age of sixteen.
112. Even at his first appearance, he was Brahmanjnani, untouched even in his
dreams, by sensual desire. Maya he had abandoned, totally, and Moksha
rolled at his feet.
113. In which country, which righteous family, or in which parental abode, Baba
took birth, this no one knew.
114. None knew his antecedents – who was his farther, or who, his mother? All
were exhausted asking him questions, but were none the wiser for all that.
115. Abandoning mother and father, friends and relations, caste and descent –
in fact, renouncing the whole worldly life, he appeared in Shirdi for the
benefit of the people.
116. An old lady in Shirdi, Nana Chopdar’s mother, would often talk about the
marvel of Baba’s ways and of his behaviour.
117. In the beginning, said she, this lad, fair and handsome, was first seen sitting
calmly in deep meditation, under a Neem tree.
118. When they saw his comely youth, people were quite astonished to see him
performing such arduous penance, at that tender age. So much so, that the
scorching heat or bitter cold were, to him, the same.
119. Such tender age! And oh, what severe austerity! The villagers were simply
amazed to see it. People from the neighbouring villages thronged Shirdi to
have the boy’s darshan.
120. Company, he kept none, during the day. Nor was he afraid of anything or
anyone, by the night. ‘Where could this lad have come from?’, was the one
question that puzzled everyone’s mind.
121. So comely was his face; so handsome the form! Looking at him love welled
up in the heart. He never visited anyone, but remained near the Neem tree,
day and night.
122. Everyone was quite mystified. How extraordinary was this lad! Such tender
age; so sweet and youthful a countenance! And how could he stay, out in
the open, day and night.
123. Outwardly, but a young boy, yet in his demeanour, he surpassed even the
greatest among men, the very incarnation of perfect Renunciation! They
could not stop wondering.
124. A strange thing happened, one day! A few persons were possessed by the
spirit of deity, Khandoba. In their frenzy, they started puffing and gasping
and panting, emitting loud deep sounds. So people began to ask them
questions.
125. ‘To which fortunate parents does this boy belong? From where and how
has he come up to here? O Khandoba, at least you find the answers for us’,
one of them said to the god.
126. And the god said, ‘Go, get a hoe, and strike at the spot that I show you.
Strike here and your hoes and you will get your answers about this lad.
127. Then, in the same spot, near the enclosing wall of the village, under the
same Neem tree, they struck blow upon blow with their hoes till they came
upon some bricks.
128. The layer of bricks over, they found an underground cell with four metal
lamps burning in it, the entrance to which was closed by a quern-stone.
129. The cell was paved with limestone and contained a wooden seat, a
Gomukhi with a beautiful rosary. Then the god said, ‘For twelve years this
boy undertook penance at this spot.’
130. All the people were wondertstruck at this and started plying the boy with
probing questions. But the lad was full of playful mischief and told them a
story, altogether different.
131. “This is my Guru’s seat”, said he, “and my most sacred legacy. Listen to me
this once and preserve it as it is.”
132. So said Baba, said the listeners who were present. But why is this, my
tongue, moved to say that Baba was giving it a different turn?
133. I was amazed at myself. Why should I think in such terms about Baba? But
now I realize that this must have been his spontaneous sense of humour.
134. Baba dearly loved a joke. Maybe, the cell was his own dwelling. But what
does one lose in saying that it is the guru’s? how does its importance
suffer?
135. And so on his orders, the cell was, once again, sealed as his guru’s seat, by
restoring the bricks to their former position.
136. The Neem tree was to Baba as a great and as sacred as the Ashwathha
(peepul)or Audumbar tree. He loved that Neem tree dearly, and greatly
revered it.
137. Mhalsapati and other old residents of Shirdi village bow to this place as the
Samadhi of Baba’s guru.
138. It is common knowledge among the villagers that Baba sat near this
Samadhi, in meditation, observing total silence for a period of twelve years.
139. Sathssaheb, one of Baba’s devotees, acquired the land all around it, along
with the Samadhi and the Neem tree and raised a building with four
verandahs connected at the centre.
140. This building, this very wada, was originally the common residence of the
pilgrims, forever crowded with comings and goings of visitors.
141. Sathe raised a bank around the neem tree and an upper floor running
North-South. When the northern staircase was laid, he pointed out the cell.
142. Under the staircase, facing south, is a beautiful niche. In front of it, facing
north, the devotees sit on the bank.
143. “On Thursdays and Fridays, he who washes the floor with cowdung, at
sunset, and burns incense for a moment, Shri Hari will surely bless him.”
144. Listeners may doubt in their minds, whether this is true, or an
exaggeration. But these are the words from Sai’s mouth, which I have
heard with my own ears.
145. This is no statement of my own making. Have not the slightest doubt.
Those who have personally heard this are still amongst us.
146. Later came Dikshit-wada which provided spacious accommodation. And in
the fore part a stone building was also built, very shortly thereafter (by Shri
Buti).
147. Dikshit was already well-known for his virtuous deeds and was the very
embodiment of faith and devotion. The seeds of his spiritual progress were
sown during his sojurn to England.
148. Here, the listeners may well ask, how, instead of the holy places of
pilgrimage. Like Mathura, Kashi or Dwarka could England which was
proscribed by the then Hindu custom, be the beginning of his spiritual-
journey?
149. And it is quite natural for the listeners to raise this doubt. But all my
listeners will surely forgive me for a slight digression in answering it, which
in fact they will appreciate.
150. Dikshit had already accumulated enough religious merit by his pilgrimages
to the holy places of Kashi, Prayag, Badrikedar, Mathura, Vrindavan,
Dwarkapur etc.
151. Moreover, by his father’s virtuousness, his own extraordinary good
fortune, and a dessert of the accumulated merit of his past births, he had
the darshan of Shri Sai. 9/19/5
152. The immediate cause for this darshan was his lameness, decreed as if by
Fate. For, while in England, his foot slipped and resulted in an infirmity of
the leg.
153. To all appearances a misfortune, it was really a most auspicious and rare
event, which led to his association with Sai. It was indeed, the fruit of all his
good deeds!
154. Dikshit happened to meet Chandorkar, from whom he came to know of
Sai’s fame. Chandorkar said, ‘You just see the marvel of his darshan! Your
lameness will disappear, immediately!’
155. But it was not so much the infirmity of the leg that Dikshit considered to be
a deficiency. The real infirmity, he said, is of the mind, which he beseeched
Sai to remove.
156. What is this human frame, but a bag of flesh, bones, blood and skin; a mere
load-cart of all the transient, worldly affairs! Its mattered little, even if the
lameness remained in the leg!
157. It was in the year 1909, on the second day of November, that Dikshit, for
the first time had Sai’s sacred darshan.
158. In that same year, he then went again to Shirdi, in the month of December,
to have Sai’s darshan, once again, and this time, he really felt that he
should stay there for a longer period.
159. At first, a thought came to his mind that he should sell some twenty-five of
his company shares, to build a shed, with corrugated iron sheets for a roof,
so that it would also be useful to the pilgrims.
160. But later on, he resolved in his mind to build a wada, instead. And, in the
very next year, the foundation stone for it was laid, to mark the auspicious
beginning of the building work.
161. The day was 9th December. Baba’s consent was obtained, and taking it to
be the auspicious sign, the work of laying the foundation stone was
accomplished.
162. As luck would have it, Dikshit’s brother, who would not have come,
normally, even on invitation, happened to be there already, on that very
day and at that most auspicious time.
163. Shri Dadasaheb Khaparde had come to Shirdi alone, much earlier, and was
in some difficulty over getting Baba’s permission to return, home.
164. Both of them got Baba’s permission – Khaparde, to go home and Dikshit to
lay the foundation stone of the building, on the same 10 th of December.
165. This day is significant for yet another reason. From this very day as started,
with great love and devotion, Baba’s arati before he retired for the night, at
the Chavadi.
166. Later in the year 1911, the auspicious occasion of Ramnavami was availed
of, for the ‘Griha-pravesh’ with all the rituals and ceremonials.
167. Later on still, Buti’s wada was built, with lavish expenditure and Baba was
laid to rest in it after his mahasamadhi. So that all the money was well-
spent.
168. Now there were three wadas, in all, where earlier, there was none. But in
those early days, it was Sathe’s wada that was most useful to everyone.
169. This Sathewada is important for another reason, too. In the beginning, on
the very spot, there was a beautiful flower-garden grown by Baba, with his
own hands.
170. A short account of this garden will be given in the next chapter. Hemad,
with his listeners, bows humbly at Sai’s feet.
171. Vaman Tatya (the potter) would supply the earthern pitchers, and Sai
Samarth would water the plants, thus raising a garden on the rocky barren
soil. Later, Baba just disappeared, one day.
172. Afterwards, he met Chand Patil, near Aurangabad and with that marriage
party he returned to Shirdi.
173. Thereafter, he met Devidas; he met Janakidas too! And so also Gangagir,
this threesome then got together in Shirdi.
174. The incident of Baba’s wrestling with Mohiudddin then took place, and
afterwards, Baba came to stay at the mosque. He grew fond of Dengle, and
gradually, other devotees gathered round him.
175. All these stories will be narrated in the next chapter, which can then be
listened to, attentively. Hemad now prostrates whole-heartedly before Sai,
as he seeks refuge at his feet.
Weal to be all! Here ends the fourth chapter of

‘Shri Sai Samarth Satcharit’, called
‘Descent of Sai Samarth in Shirdi’,
5
Sai’s Disappearance and Return to Shirdi
DEITY, TO SHRI SITA-RAMACHANDRA, MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO TH E
1. Now in continuation with the previous story, listen to this account of how Baba
suddenly disappeared from Shirdi, only to reappear, once again, in the
company of Chand Patil;
2. How Baba himself carried water to create a garden; as also, the meeting
together of Gangagir and other saints; listen to these stories which are
sanctifying.
3. Baba, had for a time disappeared; but later, it was in the marriage-party of a
Muslim gentleman, which came to Shirdi, that this jewel was discovered.
4. Devidas, however, had already come to stay in Shirdi, before that. Later on
came Janakidas Gosavi too, to live in Shirdi.
5. How all this came about, I shall now relate in detail. Be attentive, O listeners,
as you respectfully listen to this.
6. In Dhoopkheda, a village of the Aurangabad district, there was a Muslim, of
great good fortune, by the name of Chand Patil.
7. While journeying to Auragabad, he lost his mare and for two months she could
not be traced. ‘No hope now of finding her!’
8. So thought the Patil, completely dejected, and felt very sorry and distressed for
the loss of his mare. Finally, he flung the saddle across his back and turned
back to go the way he came.
9. Leaving Aurangabad behind, he travelled about nine miles. There was a mongo
tree on the way, under which he saw this gem among men.
10. A cap in hi hand, body covered by a kafni (a mendicant’s robe), and a baton
under the armpit – even as he crushed some tobacco, in the palm of his hand
and filled the chillim (clay pipe), a wonderful thing happened.
11. As Chand Patil was passing that way, he heard the fakir calling out to him,
saying, ‘Oh, you! Come, come here! Some this chillim, then go! Come, rest here
a while, under the shade!’
12. The fakir then asked, ‘What is the saddle for?’ And the Patil replied, ‘I have lost
my mare, Sir!’ Upon this he said, ‘Go search along this rivulet’. And lo! The
mare was found immediately!
13. Chand Patil was astonished, and said to himself, ‘Truly, I have met a sage!
There is no limit to this miraculous deed! How can he be called an ordinary
human being!’
14. He then returned with the mare, and came back to the same place, again. The
fakir made him sit by himself. He picked up with his own hands a pair of tongs.
15. Then he thrust it in the soil, in that same place, and brought out a burning
ember from within the soil. He then placed it on the chillim in his hand and
picked up the baton.
16. For there was no water to wet the strip of cloth, covering the chillim. So he
struck the ground with his baton and water began to flow out.
17. Dipping the strip of cloth in water, he then squeezed it out and then wound it
round the chillim. He smoked the chillim himself and made the Patil smoke it,
too. The Patil was quite dazed, seeing all this.
18. The Fakir was then pressed to sanctify his home, by the Patil, by paying him a
visit. The Fakir, who had come to this earth only for such divine leelas,
conferred the favour on him.
19. The next day he went into the village to stay with Patil, and spent some time
there. Later, he came back to Shirdi.
20. This Chand Patil was the headman of the village Dhoopkheda and his wife’s
nephew was engaged to be married to a bride from Shirdi.
21. This nephew of his wife had come of a marriageable age and had the good
fortune of marrying, a bride from Shirdi!
22. So, with the bullock-carts and horses, the marriage-party set out to come to
Shirdi, in due course. And then, Baba, drawn by his affection for Chandbhai,
joined the party, too!
23. The wedding over, the marriage-party returned from Shirdi. Only Baba
remained behind. He stayed back and they stayed on, forever! That marked
the rise in Shirdi’s good fortune.
24. Indestructible and ancient that Sai is, he is neither Hindu nor Muslim. He has
no caste, no descent, no family, no gotra. The state of self-realization was the
core of his being.
25. And ‘Sai, Sai’ that people called him, is that his real name? No, indeed! Out of
respect he was first addressed as ‘Welcome, Sai?’ and that is how he got his
name!
26. It was on the day that Baba arrived with the marriage-party in Mhalsapati’s
yard near the Khandoba temple, that this happened.
27. In the beginning this yard was Bhagat Mhalsapati’s. Later it belonged to
Aminbhai. The marriage-party, as it arrived, got down in this same place, under
the banyan tree.
28. The bullocks were all unyoked in the yard, in the Khandoba temple compound.
And Baba, too, got down there, with the marriage-party, along with all the
others.
29. As this youthful fakir alighted from the cart, it was Bhagat, who first saw him
and received him with the words ‘Welcome Sai’. From then onwards, that
name became his proper name.
30. Thereafter, people began to call him ‘Sai, Sai’, and the name came to be used
commonly by all.
31. He then smoked the chillim, there (in Mhalsapati’s yard) and thereafter went
to stay at the mosque. He quite enjoyed Devidas’s company. Altogether he was
happy in Shirdi.
32. Sometimes, he would sit in the Chavadi, sometimes, he would be in the
company of Devidas, or sometimes he would sit in the Maruti temple. He
would thus be engaged fondly, wherever it pleased him.
33. This Devidas was already in Shirdi, much earlier than the time Baba came
there. Janakidas Gosavi of the Mahanubhavi sect came to Shirdi, thereafter.
34. With this Janakidas, Maharaj would sit talking; or Janakidas would go and sit
wherever Maharaj might be.
35. Both were very fond of each other’s company and would have regular
meetings. This – their association with each other – was a source of great
pleasure to everyone.
36. So also, one Gangagir, a householder and a very famous devotee of the
Vaishanava sect, from Puntambe, used to visit Shirdi, frequently.
37. In the beginning, Gangagir used to be quite astonished in his mind to see Sai
carry water from the well, holding earthern pitchers in both his hands.
38. But later, when he met Sai face to face, Bua said, very clearly and quite
emphatically, ‘Blessed is Shirdi and very fortunate too, to have this jewel
among men associated with her.
39. ‘Today he carries pitchers of water on his own shoulders. But this is no
ordinary figure! It is by the great accumulated merit of this soil, that he has
come to this place.’
40. Similarly, one other well-known saint, by the name of Anandnath, had also
predicted Baba’s wonderful and divine leelas.
41. This very famous Anandnath had set up a math (monastery) at the village
Yeole, and in the company of some residents of Shirdi, he came to Shirdi.
42. Anandnath was the disciple of the great saint of Akkalkot. When he actually
saw Sai, he exclaimed, ‘Oh, he is a diamond, a veritable diamond!
43. ‘Maybe, today he lies neglected in the rubbish heap, yet he is undoubtedly a
diamond and not a piece of flint!’ And remember, these were the words of
Anandnath, while Sai was yet of a tender age!
44. ‘Remember, well these words of mine! Later on, you will be reminded of
them.’ Prophesying thus, he then returned to Yeole.
45. Sai then, used to allow his hair to grow and would not have his head shaved,
ever! His dress used to be like a wrestler, when this Sai was in his youth.
46. Whenever he went to Rahata he would always bring back with him saplings of
marigold and jasmine and would plant them with his own hands in desolate
places and would also water them regularly.
47. His devotee, Vaman Tatya would supply him every day with two unbaked
earthern pitchers for that purpose. And Baba would water the water the plants
with his own hands.
48. From the stone-vessel near the well, he would fill the pitchers and carry them
on his shoulders and at sunset, he would keep the pitchers under the Neem
tree.
49. The moment they were placed there, they would (of their own) crack on the
spot. The next morning Tatya would bring him two new pitchers.
50. When fully and properly baked, a pitcher is always better and lasts longer. But
Baba would require only unbaked ones. Thus the potter was able to sell the
pitchers, without the labour of baking them in the furnace.
51. For three years this was his preoccupation; in that open space, he raised a
garden and in that same place, that today, by lucky chance people are enjoying
the convenience of a wada.
52. And, also in the same place, under the Neem tree, a devotee called ‘Bhai’ has
installed the ‘Padukas’ of Swami Samarth of Akkalkot, for those devotees who
wish to offer ‘pooja’ to Swami Samarth.
53. Swami Samarth of Akkalkot was Bhai’s chosen deity and with great devotion,
Bhai used to worship his photograph, very regularly.
54. Once he felt that he should go to Akkalkot to have a darshan of Swami’s
padukas, and offer a sincere pooja, with all attendant rituals, to the Padukas.
55. So he made all the necessary preparations to leave for Akkalkot from Bombay.
And he was just about to leave on the very next day, when he had to abandon
his resolve and instead, he found himself on the way to Shirdi.
56. Even as he was all set to leave the next day, he had a dream on the previous
night, in which Swami Samarth exhorted him, saying ‘At the moment my stay is
in Shirdi, so you leave for Shirdi’.
57. Such being the command, Bhai obeyed it with great reverence and left Bombay
for Shirdi, where he stayed on for six month’s in great peace and happiness.
58. Bhai, being steadfast in his faith, installed the padukas of Swami Samarth
under the neem tree to commemorate the vision he had had in his dream.
59. In the year 1912, in the month of Shravan (i.e. August – September), during the
bright half of the moon, which was also the auspicious Parva-kaal, he installed
the padukas under the Neem tree, very lovingly with pooja, bhajans etc.
60. On an auspicious day, the installation was performed at the hands of Dada
Kelkar and under the direction of Upasani, with all the rites and rituals
prescribed by the Shastras.
61. The arrangement for the daily worship of the padukas was entrusted to a
Brahmin, named Dikshit, while Sagun Nayak looked after the overall
arrangements. Such is the tale of the padukas.
62. This is how these saints, the true incarnations of God, who are without
attachments and desires, appear on this earth for their selfless mission of
uplifting the world.
63. A few days later, a very astonishing incident took place, which when the
listeners hear attentively, will surprise them, too!
64. Mohiuddin, a seller of betel leaf, areca-nut, tobacco, etc., and Baba had some
dispute between them, which flared up resulting into a bout of wrestling, both
fighting each other fiercely.
65. Both were skilled wrestlers, but mere physical prowess cannot prevail against
destiny. So that Mohiuddin became more powerful and Baba, his strength
being unequal to his opponent, was defeated.
66. From then onwards, Baba’s mind was made up. He changed his entire dress; he
started wearing the long kafni, a langot and a piece of cloth tied around the
head.
67. Of the gunny bag, he made his seat and the gunny bag served as a bedding too!
He found contentment even in the rags that he wore.
68. “Poverty holds the highest sovereignty, -- a thousand times greater than the
grandeur of the nobleman. Allah befriends the poor”, so would Sai say, always.
69. Gangagir also had been in the same position once. Fond as he was of wrestling,
once, while he was engaged in that sport, he suddenly grew weary of it,
wanting to renounce it.
70. As the opportune moment came, the words of siddha came to his ears, ‘This
body should rather wear itself out, in sporting with God’.
71. These words of Grace fell on his ears even as he was engaged in wrestling. He
renounced the world and took to the spiritual path.
72. His math is on an isle, situated between the twin streams of the river Godavari,
near Putambe and there are his disciples too, eager to serve him.
73. As time went by, Sainath would only answer the questions put to him and
would never talk to anyone of his own accord.
74. During the day, he would be seated under the Neem tree, sometimes he would
sit in the shade of a horizontal branch of the Babul tree, that grew by the
stream, at the village boundary.
75. Sometimes, when it pleased him, Baba would wander of an afternoon in the
vicinity of Nimgaon, a mile or so away from Shirdi.
76. The famous Trimbak Dengle was the Jahagirdar of Nimgaon, and Babasaheb
was a descendant of his. Baba was very fond of this Babasaheb.
77. Whenever Baba took a round of Nimgaon, he would go to his house and would
love to spend a day talking to him. 9/21/5
78. He had a younger brother, Nanasaheb by name, who had no son, due to which,
he would always feel sad at heart.
79. The first wife had dim chances of getting one so he married a second time. But
no one can escape the decree of fate. Mysterious are the ways of destiny!
80. Then Babasaheb sent him for Sai’s darshan. And by his blessings a son was
born to nana.
81. Thereafter Sai’s fame began to grow and a large number of people thronged
Shirdi for Sai’s darshan. The news reached Ahmednagar, which is a district
place.
82. In Ahmednagar, Nana used to move much in the Government circles and was
influential with the officials, amongst whom was also, Chidambar Keshav, who
was the secretary to the District Collector.
83. Nana wrote to him a letter, saying that he should visit Shirdi with his wife,
children and friends for the darshan of Sai Samarth. The visit, he said, was
worthwhile.
84. In this way, many began to come to Shirdi, one after the other, as Baba’s fame
began to spread and the ranks of his followers swelled.
85. Though Baba needed no company, during the day he would be surrounded by
his devotees. After sunset, however, he would sleep in the dilapidated mosque
in Shirdi.
86. Chillim, tobacco and a tumbler, were constantly by his side; Baba wore a long,
flowing kafni, covering his head with a piece of white cloth and always had
with him his baton.
87. He would tie around his head that piece of clean, white cloth, taken behind the
left ear and twisted firmly, like the matted hair of a Gosavi, to for a shapely
head gear.
88. Covering himself with such clothes, he would sometimes go without a bath
even for eight days at a stretch; barefoot he walked and used only a gunny bag
for a seat.
89. That piece of sack-cloth was thus his seat always. The comfort of a cushion, he
knew not, and found contentment in whatever he had.
90. That old, worn-out-sack-cloth was his favourite seat, which was forever in that
same place – day in and day out.
91. That was all there was for a seat, or as a covering. He wore a kaupin, and no
other sheet or covering. To ward off cold, there was the dhuni, of course!
92. Facing the south with the left hand resting on the railing, Baba would sit on his
sack-cloth, in the mosque, gazing into the dhuni in front of him.
93. He seemed to be offering into the dhuni oblations of the ego, along with all the
desires and the various affections of the mind, -- in fact, all the temptations of
the worldly life, by various wiles and ways.
94. That raging fire in the dhuni he fed with logs of conceited knowledge and
raised the banner of Allah by chanting ‘Allah-Malik’, ceaselessly.
95. And just how spacious was that mosque? It was but the space include betwixt
two cross-beams, in which he lived, sat, moved about, met everybody, and
slept.
96. The mattress, the cushions – they have all come now, when the devotees have
gathered around him. But in the beginning, the devotees could not go near him
without fear.
97. From the year 1912, everything changed. It was from that year that the
transformation of the mosque really began.
98. Where there were knee-deep pits and holes in the ground in the mosque, it
was paved overnight and Shahabadi (hewn) stones, on the strength of the
devotees’ labour of love.
99. Before he came to stay at the mosque, Baba used to live in the takiya or the
resting place for the fakirs. He spent a long time there, and was quite happy.
100. It was there, in the takiya, that he used to tie ghungaroo (jingling bells)
around his ankles and danced gracefully to the beat of the tambourine. He
would also sing melodiously.
101. In the early days, Sai Samarth was very fond of the lighting up the lamps
and would himself go and ask the shop-keepers for oil to light them.
102. Tumbler in hand, he would himself ask for oil at the grocers’ shops and
fill it in the earthen pots.
103. He would then burn the lamps bright, in the temple and in the mosque.
This went on continuously for some days.
104. He was very fond of worshipping the lamps and would celebrate Diwali,
the festival of light. Strips of cloth he would twist to form wicks and burn lights
in the mosque.
105. As for the oil, he used to bring it free, everyday. Once, all the grocers
conspired against him, thinking, now enough of this daily wearisome nuisance!
106. Later, when Baba came to ask for oil, as was his daily practice, and all of
them refused, what an amazing thing happened!
107. Without a word, Baba turned back and placed the dry wicks in the
earthen lamps. The grocers were watching with amusement as to what he
would do without oil.
108. Baba picked up the tumbler from the parapet of the mosque. In it there
was just a drop or two of oil, which was barely sufficient even to light an
evening lamp.
109. He then poured water in that oil and drank it all up, offering it in this
way to God; he then took pure water,
110. This he poured into the earthen lamps to wet the wicks and lighting
them up, showed how the lamps could burn brightly.
111. Seeing the water thus kindled into a flame, the grocers were astounded
and said to themselves that it was not a good thing that they lied to Baba.
112. Without a trace of oil, the lamps burned all night and everybody began
to say that the grocers did not deserve Sai’s grace.
113. ‘Oh, what marvelous powers Baba has!’ said the grocers and repeated
that they had not only sinned by their falsehood, but needlessly enraged Baba.
114. However, being beyond anger and hatred, all this was farthest from
Baba’s thoughts. He had no enemy and no friend; to him all creatures were
equal.
115. And now let us continue with the tale where we left off, i.e. Mohiuddin
triumphed over Baba in wrestling. Now listen carefully to the story that
follows:-
116. In the fifth year after this wrestling incident, a fakir, Jawahar Ali by
name, who was a resident of Ahmednagar, came to Rahata, along with his
disciples.
117. Choosing an open space near the Veerbhadra temple, the fakir set up
his camp there. But the fakir was really very fortunate.
118. Hand he no been so, how could he have had such a famous and
delightful disciple as Sai?
119. There were many people in the village, of whom quite a few were
Marathas. Amongst them was one Bhagu Sadaphal, who became his attendant.
120. The fakir was very learned. The Quran-e-sharif was at the tips of his
fingers. Many people – some selfish, some spiritual, and some pious and
faithful – became his followers.
121. He began constructing an Idgah (a place for prayer). Some time went
by; he was then accused of defiling the temple of Veerbhadra.
122. Then the construction work of the Idgah came to a halt and the fakir
was driven out of the village. From there he came to Shirdi and stayed with
Baba in the mosque.
123. The fakir was a sweet talker. The whole village adored him and people
said that he had cast a spell on Baba too, and charmed him completely.
124. ‘You be my disciple’ said he to Baba, and Baba, with his playful
disposition, assented. The fakir was delighted and took Baba out of Shirdi.
125. With an eminent disciple like Baba, Jawahar Ali became the guru. Then
they both decided to go and live in Rahata.
126. The guru did not know his disciple’s marvelous ways; but the dicsciple
knew the guru’s short-comings. But never did the disciple show disrespect,
thereby observing the duties of a good disciple.
127. Whatever command came from the guru’s mouth , whether proper or
improper, was obeyed, no sooner it was given. And he even carried water in
the guru’s abode.
128. Thus the days passed in the service of the guru. But then it so happened
that he would come to Shirdi only once in a while. When this happened, just
listen to what followed.
129. This began happening repeatedly and, in fact he now stayed at Rahata
for most part. The people started feeling that Sai was bewitched by the fakir
and was almost lost to Shirdi.
130. Whereas people thought that it was by his yogic powers that Jawahar
Ali had bound Sai to himself, Baba’s plan was altogether different. It was his
way of destroying the ego.
131. And yet, how could Sai have any ego or conceit? So the listeners will
naturally reason. But then, such conduct was for the good of the people, which
was also the mission of his life.
132. But the villagers of Shirdi were Baba’s loving devotees and had great
affection for him. Staying away from Baba in this way, appeared quite
improper to them.
133. The villagers were greatly agitated in their minds to see Sai so much in
power of Jawahar Ali and were in serious thought as to how he could be wont
back.
134. As gold and its luster, as lamp and its light, so was the inseparable state
of this guru and disciple. And they both had this experience of Oneness.
135. A group of devotees from Shirdi then went to that Idgah at Rahata,
making plans in their minds, how they would try very very hard and would
then return all together, bringing Baba back with them.
136. But Baba too a stand, quite to the contrary, “This fakir is very hot-
tempered”, he said, “Do not try to persuade him; for he will never let go of me.
137. “You now get out of here quickly for he will return from the village
presently. So terrible is his wrath, that he will make a clean work of you all!
138. “His anger is very fierce and will turn him red in the face. Go, go be
gone instantly, and take the next road straight to Shirdi.
139. ‘What should be done next?’ they thought, ‘for Baba speaks contrary to
all expectation!’ Meanwhile, the fakir came back quite unexpectedly, and
began to ask them. 9/22/5
140. ‘So, have you come for this lad? And what are you discussing? If your
intention is to take him back with you, you might as well not take the trouble;
it will be in vain.’
141. Though he said so quite emphatically at the outset, in the end even he
yielded to the pressure of the villagers and said, ‘Take me also with you. We
will all take this boy with us to Shirdi.’
142. Thus the fakir came back with them, too! He could not bear to part
from Baba and even Baba could not let him go. How was this possible, was
something no one could understand.
143. Sai was Brahman incarnate, while Jawahar Ali was full of
misconceptions. When put to test by Devidas in Shirdi, all these
misconceptions exploded.
144. Devidas had a beautiful figure, lustrous eyes, and a handsome face. He
was only ten or eleven years old when he first came to Shirdi.
145. Such was this Gosavi of tender years, with only a langot round his loins,
who had, at that time, put up at the Maruti temple.
146. Appa Bhil and Mhalsapati frequently visited him. Kashiram and others
provided him with food grains, fuel, etc. He gradually gained importance.
147. Twelve years before Baba came with the marriage party, Devidas had
already come to stay in Shirdi.
148. He taught Appa Bhil to write on a slate and made everyone recite
Vyankatesh Stotra, which he had taught and which they knew by heart. He
conducted these lessons regularly.
149. Devidas was highly enlightened. Tatyaba (Tatya Ganapat Patil-Kote)
made him his guru and kashinath and others became his chief disciples and
followers.
150. The fakir was brought before Devidas, who engaged him in a religious
debate. With his ascetic powers, Devidas totally vanquished the fakir, who was
then driven away from Shirdi.
151. As he escaped from Shirdi, the fakir went and stayed at Vijapur. Years
later, he came to Shirdi and bowed humbly before Sainath.
152. All his misconceptions about himself being the guru and Sai, his disciple,
were dispelled and by repentance he was purified. Baba also accepted him
with respect, as before.
153. Such were Baba’s inscrutable ways! The issue got resolved when the
proper time came, but till then, Baba honoured the guru-shishya relationships.
154. If he considered himself a guru, it was entirely his responsibility; but as
a disciple, Baba knew and performed his duty perfectly. This is the moral of this
story, which Sainath himself put into practice.
155. There is no better state than that one should completely surrender to
one’s guru, or that one should totally accept the disciple as one’s own. Without
his relationship one cannot cross the ocean of worldly life.
156. This is the one lesson of this story. But rare indeed is the man who will
be daring enough to firmly resolve the shed his ego and conquer the fortress of
the ego-less state.
157. Here ingenious speculations of one’s intellect are of no avail; he who
wants to attain his highest good must conduct himself without conceit or ego.
158. He who has burned out the conceit in his physical body is the one who
will find fulfilment in this human birth. And to attain salvation, he will then
accept the discipleship of anyone.
159. Seeing that desireless state, in so young and comely a figure, all the
people, both great and small, were struck with amazement and wonder.
160. The bodily functions of a realized soul work out according to his past
Karma; but he is not burdened by the Prarabdha Karma, for he is no longer the
doer of action.
161. Just as the sun cannot remain in darkness, so also the man of
enlightenment cannot remain in a state of duality; for the entire Universe is in
his own Self and he dwells in Advait (non-duality).
162. This conduct as guru and disciple has been narrated in detail, as
described by Mhalsapati, the great devotee of Sainath.
163. But now, let this story be. The next one is even more profound and will
be related in its proper sequence. Be attentive while you listen to it.
164. What was the condition of the mosque earlier, and with what toil was it
paved; how no one knew, for certain, whether Sai was Hindu or Muslim.
165. Baba’s yogic practices, such as dhoti-poti (cleaning of internal organs)
and Khandayoga (severing and reassembling organs of the body, at will), and,
how he took upon himself the karmic sufferings of the devotees, -- all this will
be narrated in a proper manner, without omissions, later on.
166. Hemad surrenders to Sai, in all humility. This narration of his story is his
prasad or grace. By merely listening to this sacred story, all the sins will be
destroyed.
Weal to be all! Here ends the fifth chapter of

‘Reappearance of Shri Sai in Shirdi”,
6
The story of the Festival of
Shri Ram’s Birth in Shirdi
1. Be it a striving after spiritual progress of after material prosperity,

where Sadguru is the helmsman, he alone will steer the boat to the
other shore.
2. When the word ‘Sadguru’ stirs the feelings of the heart, it is Sai who
immediately comes before the mind. He, in fact, actually stands in front
of you and places his hand of benediction on your heart!
3. When his hand of blessing with the udi from the dhuni falls on your
head, the heart swells with self-rejoicing, the eyes overflow with tears
of love.
4. Such is the marvel of the subtle touch of the guru’s hand that it burns
up that astral body to ashes, by his merest touch, which even the
funeral pyre cannot consume.
5. It brings peace and stability even to those who get a headache or burst
out into the wild, meaningless babble, even at an accidental mention
about gods and their divine tales.
6. As he places his lotus-hand on the head, the sins of so many past births
which have reached a point of culmination, are all washed away,
leaving Sai’s loving devotees purified.
7. As the eyes rest on that comely form, you are choked by the rapture;
tears of joy spring to the eyes; in the heart arise the Ashta-bhava.
8. The feeling that ‘I am That’ is awakened, giving the experience of the
blissful joy within. Dissolving all duality, it celebrates the union with the
Supreme One.
9. Whatever sacred books, Puranas, one may read, one is reminded of the
Sadguru at every step, so that it is only Sai, who appears as Ram or
Krishna and makes us listen to his own story.
10. As you sit down to listen to the Bhagwat, Krishna appears as none other
than Sai, right from tip to toe, who is singing the ‘Uddhav-Geet’, for the
benefit of his devotees.
11. Even in your casual conversations, you are suddenly reminded of one or
the other of Sai’s stories to illustrate a point properly.
12. You pull up a sheet of paper with the intention of writing, but cannot
compose even a word. Yet when Sai himself, with his grace, inspires you
to write, you know not how to stop the flow of words.
13. Whenever ego raises its head, he firmly presses it underneath his own
hands. In addition, by pouring his grace into the devotee, he brings
fulfillment to him.
14. When you surrender at the feet of Sai Samarth in act, speech and
thought, then dharma, artha, kama and Moksha (the four ends of
human life) come into the hands automatically.
15. The four paths of Karma (action) Jnana (Knowledge), Yoga and Bhakti
(devotion) are for the attainment of God. Though they proceed in the
four different directions, they all lead you to God-realisation.
16. The path of Devotion (Bhakti) is like the way through a forest of the
prickly Babul trees, full of pits and holes and difficult to cross. Though it
is a narrow pathway, for only one person, it directly takes you near
God.
17. The easiest way to traverse it is to take every step carefully to avoid the
thorns. Only then will you reach eternal abode without fear. That is
what Guru, the Mother, warns you clearly. 9/23/5
18. When the rich, fertile soil of the mind is sprinkled with the water of
devotion, renunciation sprouts; knowledge blossoms; kaivalya comes to
fruition; and the rapture thereof, bursts forth. Avoiding of birth and
death is then a certainity.
19. The primal Supreme soul is by itself perfect. He is also the threefold
nature of Sai, Chit and Anand (Being, Consciousness and Bliss). Due to
natural properties disguising the Spirit, it is awakened and manifests
Itself for instructing devotees.
20. As the Brahman became manifest through its three said attributes,
maya (illusion) became active, too, and manifested her properties, by
stirring up Sattva (Righteous, Harmony), Rajas (Activity/Motion) and
Tamas (Inertia/Darkness).
21. Really, it is clay, moulded to a particular shape, that is called a pot. But
when it breaks, the name, form and identity, everything leaves it.
22. This whole world is created out of Maya. They are both thus related to
each other as cause and effect. In fact, it is Maya who has assumed a
form and has appeared as this manifest world.
23. If the state of this Maya, prior to the creation of the world, is
considered, she had not manifested herself but was absorbed in the
Supreme and gathered together in the Unmanifest.
24. Manifest or Unmanifest, Maya has always been a part of the Supreme
Being. Hence this Maya is the Supreme Being and quite inseparable
from It.
25. From Tamoguna (Inertia) Maya created the material objects, lifeless
and motionless. This was her first act of creation.
26. Then as the Rajoguna (Motion), combined with the Life force of
Supreme Being, it opened up a whole world of consciousness ( a variety
of moving creatures), by virtue of the aspects of both.
27. The Sattvaguna (Righteousness) of this Maya then created the intellect,
which, when permeated with the Divine bliss, brought the sport of
Creation to completion.
28. Thus Maya is susceptible to great modifications. So long as she is not
stirred into action and does not create the above-mentioned things, the
Trigunas remain unmanifest.
29. Maya is not manifest until she becomes active in her three gunas.
Know, that as long as she herself remains passive, she can remain
unmanifest.
30. Maya is the creation of the Supreme Being, while this world is the
creation of Maya. ‘All the visible world is Brahman’ means that all these
three (i.e. the Supreme Being, Maya and the world) are one.
31. Those in whose mind there is a keen desire to know how this unity can
be experienced should see the Vedas.
32. A study of Vedas, Shruti and Smriti will give the power of discrimination
(between real and unreal), which will give the experience that the
guru’s word is itself the Vedanta. This will, in turn, be conducive to the
highest bliss.
33. Shri Sai’s devotees have always known that he gave an assurance to the
effect that in the homes of his devotees there will be no want for food
and clothing.
34. ‘I considered it to be my promise, to look after the sustenance and
protection of those who worship me single-mindedly and serve me with
reverence in their hearts’.
35. This is the affirmation in the Bhagvad Gita which, Sai says, should be
taken as the Truth. There will be no want of food and clothing; do not
strive after these.
36. Seek honour in the court of God; beseech His Grace, alone; strive to
attain only His blessings and do not hanker after worldly honours.
37. Why should just a nod of their heads by the people in appreciation turn
your head? Rather, it should be your chosen deity whose heart should
melt in compassion and burst out into beads of perspiration!
38. And may you love to strive after such an objective! May all the senses
be seized by a devotional passion and the sensual desires be so
transformed as to sprout into devotional worship, instead! Oh, how
wonderful it would then be!
39. May such worship be forever, leaving no relish for anything else. May
the mind be absorbed in my name, and all else be totally forgotten.
40. The mind will then become detached – from the physical body,
household concerns and wealth and will be in divine Bilss. It will attain
equanimity and serenity, ultimately finding fulfilment.
41. A contented mind is the surest mark of being in saintly company. How
can a restless mind that flits from one object to another be deemed to
be one with the Supreme?
42. Hence, O listeners! give all attention as you listen to this narration with
loving devotion. And may your mind turn to devotion while listening to
this Life-story of Sai.
43. As the story progresses further, it will bring contentment; the restive
mind will become restful; all agitation will be quietened, and peace and
happiness will reign.
44. But now, let us continue with the story narrated previously, -- about the
renovation of the mosque and about the birth of Shri Ram.
45. There was a devotee called Gopal Gund, who had a great devotion for
Baba and who spent his time in the ceaseless chanting of Baba’s name.
46. He had no issue. But later on, with Sai’s blessing, a son was born to him.
This made him very happy.
47. Gopal Gund felt that a fair (yatra) or celebration should be held every
year at the Shirdi village, which will bring joy to everyone.
48. Tatya Kote, Dada Kote, Madhavrao and other prominent people in the
village, liked the idea and began making preparations for it.
49. But the celebrations of such annual festivals was subject to a regulation
according to which, the permission of the District Collector was
necessary.
50. But when attempts were made to obtain it, the Kulkarni (the Revenue
Officer) of the village maliciously opposed it, thus creating obstacles in
the way.
51. As a result of the objections raised by the Kulkarni, the District Collector
passed an order that the fair should not be held at Shirdi.
52. But it was Baba’s wish too, that this fair should be held in Shirdi and he
had given his consent with the blessings, for it.
53. The villagers pursued the matter with determination and tried their
utmost, with the result that the order was reversed by the authorities,
in deference to the wishes of all.
54. From then onwards, with Baba’s consent, it was decided to hold the fair
on Ramnavami day. Tatya Kote supervised all the arrangements.
Multitudes now gather every year, for this fair.
55. On the day of Ramanavami, pooja and bhajan-singing took place amidst
drum beats and sweet music made by musical instruments. Pilgrims
from all directions flocked to Shirdi for the festivities.
56. Every year, two new flags used to be taken out in a procession,
ceremoniously, to be tied to the spire of the mosque and later to be
fixed there.
57. Of these, one was Nimonkar’s the other was Damuanna’s. both these,
taken in a grand procession, would be fluttering high up at the tip of the
spire.
58. Now listen to the interesting account of how the idea of celebrating
Ramanavami originated from the celebration of the Urus which is the
honour that Shirdi gives to the Deity.
59. In the year 1911, Ramanavami was first celebrated and the idea had
originated from the Urus. It continues to be celebrated, uninterrupted,
to this day.
60. The idea was first conceived by the well-known kirtankar Krishna
Jageshwar Bhishma, who felt that the birth of Shri Rama should be
celebrated, for it would be beneficial to all.
61. Till then only the Urus and the fair were being held on a large scale,
every year. But out of it arose (the idea of) the wonderful celebration of
the birth of Rama that year.
62. Once, as Bhishma sat in the wada, at his leisure, Kaka Mahajani was
getting ready to go to the mosque with all the articles of pooja.
63. With the purpose of Sai’s darshan in mind, and also to enjoy the
festivities of the Urus, Kaka would always be present in Shirdi a day
earlier for the celebrations.
64. Finding the time to be opportune, Bhishma then asked Kaka, “To my
mind has come a really good idea. But will you help me in carrying it
out?
65. ‘Urus is held here every year. It is also the day of the birth of Ram, and
therefore affords us an extra opportunity to celebrate the occasion,
without any extra effort’.
66. Kaka liked the idea and said, “Take Baba’s permission. All depends on
his word. Thereafter, of course, there will be no delay in the matter’.
67. But there still remained the question of arranging for the kirtan, for that
would be necessary for such a celebration. Where could one find a
Haridas to perform the kirtan, in a village? The difficulty remained!
68. Bhishma then said, ‘I will be the Kirtankar and you accompany me on
the harmonium, Radhakrishnabai will prepare Sunthawada as prasad,
for the occasion.
69. ‘Come then, let us go to Baba. Any delay in an auspicious piece of work
always creates problems. A good work, accomplished speedily, ensures
success, right away!
70. ‘Come, let us go and ask his permission for performing the kirtan. So
saying, they both then went to the mosque.
71. As Kaka began performing the pooja, it was Baba who first asked the
question, “So, what is going on in the wada?” But it did not occur to
Kaka to as the relevant question.
72. At once, Baba put the same question, differently, to Bhishma. “So Bua,
what do you say?” he asked Bhishma.
73. It was then that Kaka suddenly remembered and told him what they
wished to do. Baba approved of their idea and the celebration was
decided upon.
74. Next day in the morning, as soon as they saw Baba going to the Lendi,
they tied up a cradle in the sabha-mandap, amidst the ceremonial
preparations for performance of the kirtan. 9/24/5
75. At the appropriate time, an audience gathered together for the kirtan.
Baba retuned (from the Lendi); Bhishma got up to being; Kaka took his
seat in front of the harmonium. And suddenly, Kaka was sent for, by
Baba.
76. ‘Baba has called you’ the message came. Kaka was terrified on hearing
these words. Why should his mind have any misgivings, he could not
understand, but hoped that nothing would mar the spirit of the kirtan.
77. On hearing Baba’s message, Kaka trembled in his shoes, with fright.
‘Why should Baba be so agitated in his mind? Will the kirtan proceed
without a hurdle or not?’ he worried.
78. In his nervous anxiety, he faltered at every step as he climbed the steps
of the mosque with slow, heavy footsteps.
79. Baba then asked him, why the cradle was tied there. And when it was
briefly explained to him about the kirtan and the plans for the
celebration, Baba was delighted.
80. Then from a niche in the wall nearby, he took out a beautiful garland
and put it round Kaka’s neck, giving him another one for Bhishma.
81. Baba’s question about the cradle had caused great anxiety. But on
seeing Kaka thus honoured with the garland, everyone was relieved.
82. Bhishma was really a versatile man, well-versed in religious lore.
Naturally, his kirtan was full of spirit and beauty and enthralled the
audience.
83. Baba’s face had a pleasant expression too! As he had given his consent,
so he now got the celebrations performed by the devotees, along with
bhajan and kirtan.
84. In the hour of Ram’s birth, particles of gulal (a red powder) got into
Baba’s eyes (as it was being freely showered during the ceremony), and
then, it was as if Baba had become Narsimha incarnate, and not the
infant Rama in the palace of Kausalya!
85. But ‘gulal’ was just a pretext. His furious expression was really a
manifestation of his fervour at the birth of Shri Ram who would destroy
the demonic forces of the ego and other evil propensities of man.
86. All of a sudden his anger flared up and he appeared to be Narsimha
himself, in his rage! A volley of curses and abuses ensued, coming in a
torrent.
87. Radhakrishnabai was greatly agitated, fearing in her mind that the
cradle would now fall to pieces. How to keep it whole was the problem
that confronted her.
88. She kept on urging and pressing that the cradle be taken down quickly.
So Kaka moved forward to untie it.
89. This irritated Baba greatly. He became quite fierce and snappish and
rushed forward aggressively, as if to attack Kaka. The untying of the
cradle was stayed. Slowly, Baba also calmed down.
90. Later that afternoon, permission was sought to take it down, when
Baba said in great surprise, “How can you take the cradle down just
yet? There is still need for it!”
91. ‘What could be this need? I thought, ‘for Sai’s words are never in vain!’
And then I realized that all the ceremonies were not yet complete.
92. The ceremonies had been performed for that particular day, but until
the next day dawned and the ‘Gopalkaala’ was over, the festival could
not be deemed as to be over.
93. In this way, kirtan Gopalkaala etc., were performed the next day. And
then Baba, gave permission to take down the cradle.
94. Next year, Bhishma was not available. So Balabua Satarkar was
approached for performing the kirtan. But he had to go to Kavathe and
was not available, too.
95. So Kaka Mahajani brought another kirtankar by the name of Balabua
Bhajani, known widely as the ‘modern Tukaram.’ The ceremonies were
performed at his hands.
96. Even if he had not been available, Kaka would have himself stood up for
the kirtan, for he knew the katha by heart for Ramanavami, composed
by Das Ganu.
97. In the third year, Balabua Satarkar himself came to Shirdi, at the
appropriate time. Now listen carefully how this came about.
98. Having heard of Sai Baba’s fame, a desire for his darshan arose in his
mind. But he wanted some company, on the way. And how to get that,
was his worry.
99. Balabua was himself a Haridas and originally came from Satara, but
was, at this time, staying at Parel, Bombay.
100. In the Satara district, there is a small shrine called Birhad Siddha-
Kavathe and Bua received an annual allowance for performing there, on
the occasion of Ramanavami.
101. Bua was really concerned with the two annual festivals there, viz.
Ashadhi Ekadashi (in July-August) and Ramanavami in Chaitra (in
March-April).
102. According to a Charter of the Moghul Emperor (Akbar), a sum of rupees
one hundred and twenty-four had been sanctioned for the expenses
and was accordingly allotted for the expenses of the deity as per the
original scheme of the (Sangli) Sansthan.
103. And so, for these two festivals, Bua received an allowance of thirty
rupees. But that year cholera broke out at Kavathe and the villagers
faced a problem.
104. Hence Ramanavami could not be celebrated. Bua received letters from
the village, saying that he should come next year, as the whole village
was deserted.
105. In short, that year he lost the chance of serving Rama and receiving his
allowance. But this was his opportunity to go to Shirdi. So he met
Dikshit in this connection.
106. He thought that since Dikshit was such a great devotee of Baba, if he
takes it in his mind, then his wish to go to Shirdi will be fulfilled, and
thus both his purposes – of self-interest and spiritual benefit – will be
served.
107. So he went to Dikshit, ‘This year I have missed my annual allowance. So
I felt that I should take Baba’s darshan, and also perform kirtan at
Shirdi.’
108. Bhausaheb (Dikshit) then replied, ‘About the allowance, there is no
gurantee. To give it or not, is entirely in Baba’s hands. And as for the
kirtan, his permission will be needed for that, too!’
109. Even as they were talking thus, Kaka Mahajani came there, quite
unexpectedly, and he gave udi and prasad from Shirdi to everybody,
which was considered as a good omen.
110. Mahajani had just come from Shirdi at that time and had come to say
that all was well at Shirdi. Soon he went back to his house.
111. So Dikshit then, very lovingly said to Bua that he would seek Baba’s
permission and if given, he would definitely let him know.
112. And that when the letter came Bua should come to Shirdi, without
worrying about the traveling expenses. For that, one should not trouble
oneself and entertain any doubts in one’s mind.
113. Later on, Dikshit went to Shirdi; Baba had also gave his consent.
Balabua then came to Shirdi and had Baba’s darshan to his heart’s
content.
114. Sai Baba also, very lovingly had the kirtan performed in front of him
with all the ceremonies and festivities of Ramanavami at the hands of
Balabua.
115. Balabua, on his part, was very pleased that his objective was fulfilled,
and so was Sai. Everybody was thus satisfied.
116. Bua was remunerated handsomely. A hundred and fifty rupees was
paid to him by Baba’s command. Bua’s joy knew no bounds.
117. For Baba had given him for that one festival, an amount which he
should have received after five years of Kavathe. Why then should
Balabua not rejoice and be grateful to Baba?
118. However, later on when Das Ganu had once come to Shirdi, the annual
festival was entrusted to him thereafter, with Baba’s permission.
119. From then till now, the birth celebrations of Ram take place with pomp
and pageantry, food being plentifully served to one and all, -- even to
the lowliest of the low and to their great joy and satisfaction.
120. On the occasion, at the portals of the Samadhi Mandir and amidst the
resounding of the musical instruments rises the chant of Sai’s name to
fill the skies and suffuse them with waves of joy.
121. As with the holding of the fair or Urus, so was Gopal Gund also inspired
with the idea of renovating and beautifying the dilapidated mosque.
122. Devotee Gopal Gund decided that even the mosque should be properly
renovated and that too, at his own hands. So he got the stones ready.
123. But it appears that Gund was not to play a part in the renovation work.
And later, as per Baba’s wishes, a good opportunity came for
accomplishing this piece of work.
124. It now seems that Baba wanted this to be done by Nanasaheb
Chandorkar, and wished that Kakasaheb Dikshit should then get the
floor paved.
125. And so it came to pass, a little later. At first, they tried in vain to get his
permission, until they were exhausted. Mhalsapati was then asked to
mediate. Only then did Baba give his consent.
126. However, when the flooring of the mosque was paved overnight, then
from the very next day Baba started using a cushioned seat.
127. In the year 1911, a portico (sabha-mandap) was built. But oh, what a
Herculean effort it involved! What toil and bother! Besides, it made
them all tremble with fear!
128. However, that piece of work was also completed with arduous effort by
the devotees, in the same way, under the same circumstances, in one
night.
129. With great effort, the devotees would ram the columns at night; and
the next morning Baba would start pulling them out. Seizing an
opportunity, the devotees would fix them again. Thus would all effort
exhaust them all!
130. All would grind their loins, turning night into day, and toil away to fulfil
the one great desire of their hearts!
131. Originally, it was an open space and a tiny yard in it, which Dikshit
thought would be suitable for building a portico.
132. No matter how much money it required, but they bought iron columns
and angle-brackets and seeing that, Baba had gone to the Chavadi for
the night, they accomplished their task. 9/25/5
133. Working at it all night, the devotees would thus ram the columns with
great effort. No sooner, Baba returned from the Chavadi in the morning
then he would begin pulling them out.
134. Then on one occasion Baba lost his temper. Holding Tatya by his neck
with one hand, with the other hand he tried to tug at the column in an
attempt to pull it out.
135. Shaking the column vigorously, he loosened it. Then he took out Tatya’s
turban, and lighting it up with a match-stick, threw it into a pit, in a
great fury.
136. At that time his eyes appeared to be like balls of fire. Who dared look
him in the face at that time? They all lost their nerve!
137. At once he then put his hand in the pocket and took out a one rupee
coin, which he threw into the pit, too, as if to mark the auspicious
moment.
138. Curses, abuses came down in a shower. Tatya was terrified, at heart. A
very tricky situation had risen. But how did this happen?
139. People were all stunned! Why such an ominous portent today? How can
Tatya Patil be rescued from his calamity? they wondered.
140. Bhagoji Shinde made bold and cautiously moved forward, only to fall an
easy prey to Baba’s wrath. He, too, was belaboured by Baba, to his
heart’s content.
141. Even Madhavrao got caught and was rewarded with Baba’s favour in
the form of a few bricks hurled at him. Whosoever else tried to mediate
similarly received Baba’s Grace (i.e. bricks).
142. Even as people were still wondering as to ‘who will dare to go in front
of Baba? How can Tatya be freed?’ Baba’s anger slowly began to cool
down and finally, he calmed down completely.
143. A cloth merchant was sent for, at once, and a turban with a gold border
was ordered. Baba himself got it tied around Tatya’s head, as if to
bestow upon him a mark of honour from a Rajah.
144. But people were still puzzled as to the cause of this sudden anger, of
the attack on Tatya, with all the abusing and reviling.
145. For what reason did he flare up, so? And in a moment how did he
appear so pleased and happy? The reason behind all this could not be
understood at all, by anyone.
146. Sometimes he would be so calm and composed and would converse
lovingly, sometimes, in a flash, and without apparent reason, his mind
would be in great agitation.
147. Such then are the tales of Baba. As you are narrating one, another
comes to mind, bewildering the narrator’s mind as to which he should
narrate and which, keep back. Moreover, it is not really correct to be
partial in the selection.
148. Nor can I bring myself to be partial. Whichever tale is appropriate for
the occasion will find its way to the reader to satisfy his desire to listen
to these tales.
149. And now, listen, in the next chapter to the stories of the past, heard
from the mouths of old people, which I shall narrate according to my
capacity, -- whether Sai Baba was Hindu or Muslim.
150. How the money taken under the pretext of dakshina was used by him
for the renovation of old temples; how he mortified his flesh through
dhoti-poti and Khandayoga;
151. How he toiled for the welfare of others and warded off the difficulties
of his devotees; -- all this will become clear in the next chapter and will
satisfy the listeners.
Weal to be all! Here ends the sixth chapter of

‘The Story of the Festival of Shri Rama’s Birth,
7
What was Sai Baba?
1. Now, let us recall to our minds the connection of the previous story:
how Baba was fond of renovating the old temples;
2. How he would exert himself for the benefit of others, how he would
protect his devotees, taking upon himself their sorrows and sufferings
and wearing away his body in their cause;
3. How he practiced Khandayoga, dhoti-poti along with Samadhi –
sometimes severing from his body, hands, legs and the head,
sometimes joining them together, as before.
4. If considered a Hindu, he looked like a Muslim; and if a Muslim, he
exhibited all the qualities of a good Hindu. Who, even with all his
proficiency and learning, can describe such an extraordinary Avatar?
5. No one could trace in the least, whether he was a Hindu or Muslim, for
his conduct towards both these was always the same.
6. Ramanavami is really a Hindu festival; but he himself got it celebrated.
He would have the cradle tied in the sabha-mandap, and have the
Katha-Kirtan performed.
7. In the square in front, would the cradle be put up and he would have
the Ram-kirtan performed. On the same night he would also give
permission to the Muslims to take out the ‘Sandal’ procession.
8. Collecting together as many Muslims as possible, the ‘Sandal’
procession would be taken out ceremoniously. Thus, he got both the
festivals celebrated equally well and with great joy.
9. As the Ramanavami festival came round, he would be greatly interested
in arranging wrestling events and would be delighted in giving away
horses, todas and turbans as prizes.
10. When the festival of Gokul-ashtami came, he would get Gopal-kala
performed. Similarly, when ‘Id’ came, the Muslims were not prohibited
from doing their Namaz.
11. Once, as the festival of Muharram approached, some Muslims came to
the mosque proposing that at Taja (Taboot) be made and taken in
procession through the village.
12. On being permitted to do so, the Taja was got ready and kept for four
days. On the fifth day it was taken down without his feeling nay
pleasure or pain.
13. If a Muslim, his ears were pierced; but if a Hindu, his circumcision
proved it to be otherwise. Neither a Hindu nor a Muslim – such was this
Sai, the very incarnation of sanctity.
14. If he is called a Hindu, he always lived in the mosque, and if he is called
a Muslim, the fire burns day and night in the mosque.
15. In the mosque there was a grinding in a quern; in the mosque too,
resounded the bells, the conch, and so also in that mosque there was
the offering of rice in the holy fire; what kind of a Muslim was this?
16. In the mosque the bhajan went on all the time; and the distribution of
food to the people also went on in that mosque. Again, the mosque!
How can he be a Muslim?
17. If a Muslim, how was he worshipped by the best among Brahmins, and
the Agnihotri prostrated before him giving up their pride in their
sovale?
18. So the people wondered in their minds. Those who came to find out for
themselves, behaved in the same manner, too! And after having his
darshan, fell silent!
19. Indeed, he who seeks refuge in Hari (God), forever, how can he be
called a Hindu or a Muslim? He may even be a shudra, or the lowest
among the Shudras, or even without a caste; his caste is not at all the
criterion or standard for judging him.
20. He who has no bodily conceit and treats all the Varnas among the
Hindus, or Muslims as equals, does not differentiate between the
castes.
21. Eating in the company of the fakirs, he would eat meat, or if occasion
required it, would also eat fish. But even there, should a dog put his
mouth to the food, he did not turn away in disgust.
22. A peasant always stores up in large bundles the crop of the current
year, so that, if there be a shortage of grain next year, it could be used
to make up for the deficiency.
23. Similarly, Baba always had in store a bag of wheat. For grinding, there
was a quern in the mosque and there was also a scuttle basket for
sifting corn. Nothing was wanting for carrying on the business of life.
24. In the portico there was a beautiful and proper Tulsi-Brindavan. In the
same place there was also a wooden chariot engraved with auspicious
signs.
25. Some merit must have been accumulated by us in the previous births,
that we have me such a saint, a God Incarnate. Hold him firmly in the
casket of your heart so that you will not lose him, till you die.
26. It must be some good fortune, earned in the past births that we are
drawn to his feet, which have brought us peace of mind and freedom
from worldly cares.
27. However great prosperity and happiness I may enjoy, in days to come,
this happiness in the company of Shri Sai Samarth, with which I am
blessed, will never come back again.
28. Self-rejoicing, Self-absorbed as Sai is, how can I describe his marvelous
ways adequately? Whoever remains absorbed at his feet, is confirmed
in his faith by Sai.
29. Ascetics with sanyasin’s staff and the deer-skin; those residing at holy
places of pilgrimage, like Hardwar; religious mendicants; sanyasins;
those that have renounced the world; the Udasis, and many such came
to Baba. 9/26/5
30. Baba would talk and laugh and move freely with all. The words ‘Allah
Malik’ were constantly on his lips. He disliked arguments and
unprofitable wranglings. His staff (i.e. the baton) was always kept near
at hand.
31. By disposition an ascetic, he was tranquil and had conquered the senses
and the mind. From his speech, flowed perfect Vedanta. Till the end,
nobody could gauge Baba’s true nature.
32. Be he a king or a beggar, they received equal treatment in all matters.
For both a rich man and a pauper, the measure was the same.
33. Somebody’s deeds, good or bad, or his innermost secrets were all
known to him and he used to astonish the devotees by giving a sign or
an indication of them.
34. He was the reservoir of Knowledge and Wisdom under the guise of
feigned ignorance. To exert himself for honour and recognition in the
world was too irksome for him. Such was the disposition of Sai.
35. Though his physical frame was human, his deeds matched those of the
gods, in being unexcelled. It was people’s faith that he was God
Incarnate, in Shirdi!
36. Oh! for the miracles of Baba! How much can I, a lowly person, describe
them! Innumerable were the renovations that Baba got done to the
idols and the temples of gods.
37. In Shirdi, the condition of Shani, Ganapati, Shankar-Parvati, Gramdevi
(village-deity) and Maruti temples was also improved at the hands of
Tatya Patil.
38. The money that Baba accepted from people under the guise of
dakshina, was, in part, given away for charitable works and, in part, just
given away to people.
39. To some, thirty rupees, to some others ten or fifteen or fifty rupees, as
and to whom it pleased him, were daily distributed with great
enthusiasm.
40. All this money came from charity. Those who received it also believed it
to be so and even Baba wished that it should be expended for a good
cause.
41. And thus, many became healthy and robust by his mere darshan, some
changed their wicked ways and became good; many were cured by their
leprosy and so many enjoyed weal.
42. Without the medicated collyrium or a herbal remedy, so many sightless
regained their sight and the lame regained power in their legs, just by
falling at his feet.
43. Limitless was Baba’s power and greatness which no one could fathom.
People from all the four directions started coming to Shirdi in
multitudes, for his darshan.
44. He would always be sitting at the same place near the dhuni, absorbed
in meditation after his morning ablutions, sometimes after a bath or
sometimes without having one.
45. A nice white turban on the head, he would wear a clean dhoti round his
waist and would don a long shirt. Such was his dress in the beginning.
46. He used to administer indigenous medicines in the village. By observing
the symptoms he gave medicine and had a good deal of success so that
he became a famous Hakim.
47. Once a devotee had red, inflamed eyes which appeared as red balls due
to the swelling. Both the eyeballs were blood-shot. No doctor was
locally available in Shirdi.
48. The simple, trusting devotee showed his eyes to Baba. At once Baba got
some Bibba seed crushed and made into balls.
49. For such an ailment some will apply Surma, some may put cotton
soaked in cow’s milk, or some others may use the cooling camphor
tablets or collyrium.
50. But Baba’s remedy was most unusual. He picked up the balls, one at a
time, with his own hands and rammed them into each of the eyes,
bandaging finally, with a piece of cloth.
51. The next day the bandage was removed from the eyes and water was
poured over them in a continuous stream. The swelling had subsided
completely and the eyeballs had become clear and abnormal.
52. Such a delicate organ like the eye! But even the Bibba seeds caused no
burning or pain. In fact they cured the eye ailment absolutely! Many are
such experiences!
53. Baba knew ‘dhoti-poti’ (a Hathayoga practice). Without anybody’s
knowledge, he would go to some secluded spot, take a bath and then
bring out his intestines (through the mouth), which he would then wash
and hang them up to dry.
54. Equidistant as the well from the mosque, was a banyan tree and
beyond this tree was another well. To this latter, he used to go every
two days.
55. In the scorching heat, at high noon, seeing that no one was around, he
would himself draw water from the well and wash his mouth, face etc.
56. And so, on one such occasion, when he was sitting down to his bath, he
hurriedly brought out his intestines and began washing them at that
place.
57. When a goat is killed, its intestines are turned inside out, washed clean,
and put, fold upon fold, to dry.
58. Similarly, he took out his intestines, and turning them inside out,
cleaned them carefully. He then spread them out on the guava tree, to
the consternation of the people around.
59. Even now, there are people alive in Shirdi, who have seen Baba in this
condition with their own eyes, who say that he was a unique saint.
60. Sometimes he would practice Khandayoga, separating hands, legs, etc.,
from the trunk. And these parts of his body could be seen fallen off at
different places in the mosque.
61. And when the people, in large numbers, came running to see the
shocking spectacle of his body thus severed into parts, what they
always saw was Baba, whole and in one piece.
62. Once a spectator was terrified on seeing such a scene and thought that
some wicked person must have killed Baba and committed such an
atrocity.
63. In the four corners of the mosque, parts of the body could be seen
scattered at different places. It was the midnight hour and not a soul
was around. He became greatly worried.
64. If he were to go and tell anyone, he would himself get implicated. This
was his difficulty. So he went and sat outside.
65. But that it could be some yogic practice of Sai, he did not even dream.
The sight of the mutilated body struck terror in his heart.
66. He wanted very much to inform somebody of what he had seen, but the
fear that, being the first informer, he would himself be accused of the
crime, --
67. Prevented him from telling anyone. Doubts and fears crowded his mind.
So once again, at dawn, he went to see and was quite astonished.
68. What he had seen earlier had vanished completely, and Baba sat in his
usual place, hale and hearty. He began to wonder whether this was a
dream.
69. These yogic practices of dhoti-poti, etc., were being practiced by Baba,
since childhood. But nobody could comprehend the extent of his yogic
powers and the mysterious behavior consequent upon it.
70. Never did he touch even a farthing of anybody. His fame (as a physician)
rested only on his success in effecting a cure. He nursed the poor and
the weak back to health and became renowned as a Hakim in that
district.
71. But this Hakim lived only for the benefit of others. About his own profit,
he was most disinterested. And to achieve the good of others, he would
bear intolerable pain and suffering.
72. In this context, I shall now narrate an extraordinary incident for the
benefit of the listeners, which will bring out Baba’s compassion and all-
pervasiveness.
73. In the year 1910, on the Dhanteras day, on the eve of Diwali (the
Festival of Lights), Baba was sitting near the dhuni, putting logs of wood
to the fire, in a casual manner.
74. The fire in the dhuni was raging, and there sat Baba, his hand thrust in
the fire, but quite oblivious and unconcerned about it. The hand was
naturally, scorched quite severely.
75. Madhav, his attendant, noticed it at once. Madhavrao Deshpande, who
was nearby, noticed it, too, and ran instantly.
76. He squatted at the back and putting his hands tightly round Baba’s
waist, pulled him back, exclaiming,
77. ‘Alas! Baba, what have you done!’ As he said so, Baba at once came
back to the waking state (from the super-consciousness) and said, “Oh,
Shama, you know, a child slipped from its mothers’ arms suddenly, and
fell into the smith’s forge!
78. “Hearing her husband call out to her, the smith’s wife began to blow
the bellows vigorously, out of fear, while holding the child in her armpit
all the while.
79. “While doing so quite inadvertently, she forgot the child in her armpit
for a moment. The restless, over-active child slipped from there. But
Shama, no sooner did she fall than I picked her up.
80. “And as I was picking her up, this is what happened! Let the hand be
scorched, but at least the child’s life is saved!”
81. ‘How should the hand be now treated, and by whom?’ wondered
Madhavrao. He decided to write a letter to Chandorkar.
82. So he wrote a detailed letter and Chandorkar came to Shirdi at once,
bringing with him Parmanand, a well-known doctor.
83. Equipped with a variety of medicines to soothe the burning pain and
accompanied by Parmanand, Nanasaheb came and stood before Baba.
84. Making obeisance to Baba, he made the customary enquiries after his
well-being and then disclosed the purpose of his visit, requesting him to
show his injured hand.
85. Already, from the day the hand was burned, Bhagoji Shinde was
massaging it with ghee (clarified butter) and, after covering it with a
leaf, was bandaging it tightly, every day.
86. To take the bandages out to have a look at the hand, and show it to
Parmananad also, so that proper medication could begin and Baba
could get relief – 9/27/5
87. Such was the good intention in Nana’s mind, with which he entreated
Baba in various ways; even Parmanand made many attempts to induce
Baba to take off the bandages so that he could see for himself the
condition of the hand.
88. But Baba kept on postponing from day to day, and saying all the while
that, “Allah is our Vaidya”. So that he never gave him his hand to see
and had no regrets about it.
89. The medicines that Parmanand had brought with him never saw the
light of day in Shirdi. But it was destined that he should experience the
joy of Sai’s darshan, on account of it.
90. Bhagoji alone had the privilege of serving him thus, every day. And so,
Bhagoji alone would massage his hand. As a result, the hand healed in
the course of time. All were relieved and happy.
91. Though the hand healed in this way, one know not what insatiety it
could be, that made Baba go through the process of bandaging,
massaging and so on, every day, as the usual time for it approached in
the morning.
92. Even without any pain or injury, it was unnecessarily tended with great
care regularly, being given a massage of ghee, where no would or injury
remained. And this continued to the end.
93. Himself a Siddha, Sai did not need this service from Bhagoji. But out of
his intense desire for the welfare of his devotees, he got Bhagoji to
render it regularly.
94. As a result of the great sins of his past births, Bhagoji was afflicted with
leprosy. But great indeed was his good fortune that he had the privilege
of Sai’s company.
95. As Baba se out on his daily round to the Lendi, Bhagoji would be his
umbrella-bearer. His body was full of bleeding sores, yet he was the
foremost among the attendants.
96. Every day in the morning, as Baba sat comfortably leaning against the
pillar near the dhuni, Bhagya would present himself for his service.
97. Removing the bandages from the hands and the legs, he would then
massage the muscles of those limbs and would rub some ghee into
them. Such was the service Bhagya rendered.
98. A great sinner from previous births, with a body festered with bleeding
leprosy, severely afflicted that Bhagya was, he was yet a great devotee
of Baba.
99. The fingers and the toes had fallen off due to leprosy; the whole body
with its stink was repulsive, -- such were the grave misfortunes of him,
whose great good fortune was the great happiness of serving Baba.
100. Oh, how much can I describe to the listeners of the marvelous leelas of
Baba! Once the epidemic of plague broke out in the village. Just listen
to the miracle that took place then!
101. Dadasaheb Khaparde had a very young son who was at Shirdi, with his
mother, enjoying the great happiness of Baba’s company.
102. The boy was very small. Moreover, he was burning with a high fever,
which seemed to break the mother’s heart. She grew very restless.
103. As her home was at Amaravati, she thought she should go back thither.
So, finding a suitable opportunity in the evening, she came to take
Baba’s permission.
104. During his evening round, as Baba came near the wada, the lady came
and clasped his feet, relating to him what had happened.
105. As it is, women are nervous by nature, and then, the child’s shivering
would not stop. Moreover, there was the fear of the dreaded plague.
She kept on harping on what had happened.
106. Gently Baba said, “The sky is overcast, but it will rain, bringing forth the
harvest and the clouds will all melt away.
107. “Why be afraid?” So saying, he lifted his kafni up to the waist and
showed the inflamed buboes to everyone.
108. The size of a hen’s egg, four inflamed buboes could be seen spread in
four directions. “See, I have to take upon myself all your sufferings”,
said Baba.
109. Seeing this extraordinary divine act, people were amazed. Oh, how
these saints take upon themselves the innumerable sufferings of their
devotees!
110. They have a heart soften than wax itself, -- as if it were a lump of
butter! Their love for the devotees is truly selfless, for the devotees
alone are their kith and kin!
111. Once it so happened that Nanasaheb left Nandurbar to go to
Pandharpur.
112. Nana was most fortunate, indeed! His devotion and service to Baba
seemed to have borne fruit, and he attained Vaikunth, the abode of
Lord Vishnu, on this earth itself! For he was appointed the Mamlatdar
of Pandharpur.
113. On receiving the order at Nandurbar, he was required to leave as early
as possible. So he immediately made preparations to leave, with a keen
desire to have Baba’s darshan.
114. He decided to go to Shirdi with his entire family, for Shirdi was to him
Pandharpur itself and he first wanted to make obeisance to Baba.
115. However, no letter was sent to anyone at Shirdi, no had any message or
news preceded his arrival. Packing all his luggage he hurriedly boarded
the train.
116. No one in Shirdi could have known that Nana had started from
Nandurbar in this (hurried) manner. But Sai, whose eyes were
everywhere, knew everything.
117. Nana had started speedily and may have just reached the border of
Nimgaon, when a miracle took place in Shirdi. Listen to it!
118. Baba was in the mosque, talking to Mhalsapati, Appa, Shinde, Kashiram
and some other devotees.
119. Suddenly he said, “Come, let us all the four of us sing bhajan together.
The portals of the temple at Pandharpur have opened. Let us go on
singing our bhajan merrily!”
120. Sai, who knew everything – past, present and future – had known about
Nana’s arrival and when Nana had reached the stream at the village
border, Baba suddenly showed great enthusiasm for singing the bhajan:
To Pandharpur, I go, I go
There alone, do I stay,
There alone, do I stay,
In that abode of my Lord!
121. Baba was singing the bhajan himself and the devotees sitting around
repeated the refrain. All were overcome by the feeling of love and
devotion to Vithoba of Pandhari. And then Nana arrived, quite
suddenly!
122. He, with his family, bowed at Baba’s feet, saying, ‘Maharaj, please be
with us as we proceed to Pandharpur, and remain there at your leisure.
123. But the request was hardly necessary! The people then told him about
Baba’s enthusiasm to go to Pandharpur and the bhajan that it inspired.
124. In his heart, Nana was wonderstruck. Baba’s leela had astonished him
absolutely! He was choked with emotion as he placed his head on
Baba’s feet.
125. After receiving udi and prasad with Baba’s blessings, Chandorkar took
Baba’s leave to go to Pandharpur.
126. And now, if I go on narrating all these stories, the book will become too
expansive. Hence I shall now end this subject of Baba’s leelas for
relieving the suffering of others.
127. So let us now conclude this chapter, for there is no end to Baba’s
stories. In the next chapter, I shall narrate some miscellaneous stories
for my own benefit.
128. Oh, for this self-conceit of mine, which, try as I may, I am not able to
overcome! And yet, who is this ‘I’, I know not, for certain! Really it is Sai
himself, who will narrate his own story.
129. He will explain the importance of this human birth and describe his
routine of collecting alms, the single-minded devotion of Bayjabai, as
also about his manner of having his meals.
130. Listen also, to how Baba used to sleep in the mosque with Mhalsapati
and with Tatya Kote Patil.
131. Hemadpant submits totally to Sai and regards himself but a slipper on
the feet of Sai-devotees. To him, Sai’s word is the only Truth, the only
Standard. Thus, the narration of Sai’s Story has come so far.
Weal to be all! Here ends the seventh chapter of

‘Narration of Various Tales’,
Importance of human birth –

Partaking Food collected by
Alms – Bayajabai’s
Devotion – Sleeping with
Tatya and Mhalsapati
MY OBESIANCE TO SHRI GANESH, TO SHRI SARASWATI, AND SHRI GURUMAHARAH! TO THE FAMILY
1. In the last chapter it has been narrated how no one could say it Sai was
a Hindu or a Muslim; how great was the good fortune of Shirdi that
Baba made it his own home;
2. How, initially, Baba came as a young lad and had later become a ‘mad
fakir’ to the people; how he made a beautiful garden out of a place
which was originally rough and barren;
3. How, after a time, on that same spot came up a wada; also how Baba
excelled in the bold yogic practices of dhoti-poti and khand-yoga.
4. And, Protector of the Devotees that he was, how Baba wore out his
body, taking their suffering upon himself. How can I describe all these
adequately.
5. Now listen further, to the great significance of being born a human, to
the description of Baba’s practice of collecting alms and of Bayajabai’s
selfless service to the saints as also, of Baba’s astonishing way of taking
meals.
6. How the three of them i.e. Tatya, Baba and Mhalsapati, used to sleep in
the mosque and how Sai Samarth used to go to the house of
Khushalchand at Rahata.
7. The day dawns and sets in the evening. Years are devoured thus. Half of
lifetime passes in slumber and even the remaining half brings no peace
and happiness.
8. Childhood is spent absorbed in play; the youth, in amorous pursuit of
the youthful maiden and old age, in the weariness brought on by
debility and disease – and forever plagued by maladies.
9. To come into this world only to fatten the body, to keep on breathing
and live up to a ripe old age – is this the fulfilment of this human birth?
10. Attainment of the Supreme is really the highest achievement of human
life. Or else, what is so wanting in this existence of dogs, pigs and other
animals?
11. The dogs also fill their bellies and go on procreating to their heart’s
content. Then what is the great significance of a human birth, when
both, a dog and a human being, are in the same position?
12. If nurture of the physical body and copulation alone are the means of
fulfilment of the ultimate goal of human existence, then this human
birth is meaningless, indeed!
13. If the life be spent, only in the fourfold activity of eating, and drinking,
sleep etc., then what is the difference between dogs and humans?
Think for yourselves and judge.
14. If this alone is the fulfilment of the human body, then what is the
deficiency in the existence of bees and plants? The bellows too, breathe
in and out, and even dogs nourish and fatten their bodies!
15. But a human being is emancipated; he is fearless and he is free and he is
everlasting. To have this awareness itself is the fulfilment of this birth.
16. From where do I come? Who am I? Why have I a human birth? He who
knows the principle of all this is a proficient man. Without his
knowledge everything is futile.
17. Just as the flame of the Nandadeep appears to be the same from the
beginning to the end but undergoes change from moment to moment,
so also is the state of the body.
18. Childhood, youth and old age – these are states apparent to all people,
but they come and go most naturally without anyone ever realizing it.
19. The state of the flame what we see this moment ends in that same
instant and appears to be the same, though constantly changing;
similarly, what this body is this moment, it will not be the same the
next moment.
20. This body is the outlet for excreta, dirt, phlegm, pus, saliva. Such are the
ill-boding qualities it bears.
21. This human body is the habitation of worms and insects, is a storehouse
of various diseases, is mortal and transient.
22. It is a cart loaded with flesh, blood and muscle, a frame of skin and
bone, a stinking pit of excitement and urine, an encumbering
appendage of the soul, indeed!
23. This body, with its skin, flesh, blood, muscle, fat, morrow, bones, air (as
one of the humors of the body) and certain loathsome parts like the
genitals and the anus – is but short-lived.
24. But unpropitious, destructible and transient as this human body is, yet
it is the only instrument of attaining God, the home of all sanctity.
25. Pursued as we are, all the time, by birth and death, the horror of its
very idea dogs our footsteps. And yet when life departs, it leaves all of a
sudden.
26. Who keeps count of how many come and how many go, by day and by
night? Some are even born with the longevity of the sage Markandeya.
But even they cannot escape death.
27. While in such a transient human body, the time spent in listening to the
stories of the saints – by remembering, whom, merit is acquired – is the
time well spent. The rest of the time is wasted.
28. When such awareness comes with a certainity, it is in itself the
advantage of being born a human. But without personal experience,
nobody is convinced of the truth of this.
29. And yet, one has to undertake a deep study even to get this experience.
Hence he who desires lasting happiness should endeavour to attain this
glory.
30. Wife, son, prosperity, wealth, in fact the kingdom of this boundless
earth, a man may attain by God’s grace. And yet his heart is insatiated.
31. But with lasting happiness and peace as the objective before the mind,
when God is worshipped by seeing Him in every living being, it will lead
to attainment of salvation or Moksha.
32. By putting together the skin, flesh, blood and bones, this human frame
is made up, which is a great obstacle in the spiritual path. Hence give up
all attachment to it.
33. Treat it only as your servant. Do not exalt is unduly. Do not pamper it all
the time and allow it to pave the way to Hell.
34. Give it food and clothing enough for subsistence, as also nurture, for
the time being. So that I may be made use of for your spiritual
upliftment and final liberation from birth and death.
35. Subject to calamities of birth, death etc., about to be destroyed any
moment, -- such is this perpetually unhappy human existence! Of what
use is its momentary happiness?
36. As the lightning which disappears in a flash, or the ripples that
momentarily appear on the ocean, such are the short-lived pleasures of
the body. Give some thought to this.
37. Knowing full well that the body, house, wife and children, and the
people around him are all destructible, and having borne the biers of
the parents on his shoulder to the grave, a man yet does not awaken to
the truth.
38. He still continues the same way as those who have already departed
before him, thus making the rounds of the birth-death cycle; but does
not stop a moment to think as to the means by which these could be
restrained.
39. In attending, all the time, to the well-being and prosperity of the family,
life passes away swiftly, but Time is diligent in counting the years as
they pass and will never forget its duty.
40. And when the last moment comes, he will not pause even for a
moment, but will, like a fisherman, pull the net tightly, and then, in that
moment of death, the human being will toss about in helpless agony,
like a fish caught in the net.
41. It is by a plenitude of great good fortune, and by accumulating, scores
of meritorious deeds that this human body is acquired. Hence make the
most of this opportunity you have.
42. Even with the gigantic efforts of a Bhagirath, this human body cannot
be attained. Only by destiny it comes in our hands quite unexpectedly.
Do not throw it away in the dust in vain.
43. One who postpones anything to the next birth is a fool to believe that
though in this birth this human body slips out of his hands, he will
definitely get it back in the next.
44. So many sinners mingle with the male semen and appear at the
entrance to the womb to get a human body, according to their karma.
45. Many, even more vile, as a result of their karma, move from the lower
order of mobile creatures to be born as immobile beings.
46. In accordance with the knowledge attained and the karma performed,
one is ordained to get a particular body. This is acknowledged by the
Shrutis, also.
47. For, Shruti, the compassionate Mother says, ‘According to one’s
knowledge, one is born’. As is the store of knowledge, so is also the
birth that a being gets.
48. Incomprehensible are the ways of God. It is impossible to understand
them fully. Blessed is that human being who can attain even a fraction
of knowledge about them.
49. By greatest good fortune one gets human birth and by great
accumulated merit is one born a Brahmin. But God’s grace alone brings
one to Sai’s feet. Rare indeed, is the perfect gain to have all three!
50. Varied are the species of created beings; but that of the human beings
is the highest among them. For it is only possible for the humans to
think, ‘Who has created us? From where do we come? And the like.
51. Other species do not understand anything. They are born and one day
they die, without any understanding of the past, present or future, or of
the existence of the Supreme Being.
52. So God was happy to create the human being, thinking that man will
use his discretion and wisdom, will embrace renunciation and
detachment, and will worship Him.
53. Since other is none other in this Creation who is endowed with the
means as that of the human body, to attain salvation, He thought, man
will use that body for sadhana and will attain the immortality of
Narayan Himself.
54. A magician is himself very clever. He never performs his tricks before an
audience that is ignorant. He anticipates an audience that will
appreciate the secret of his deftness.
55. Similarly, after having created innumerable birds, animals, trees, worms
and insects, the Lord of this creation was left with a feeling of great
astonishment and regret thinking that all His achievement was
meaningless.
56. Oh, such a boundless expanse of this universe (totality of all worlds
including all the galaxies), with the sun, the moon, the countless stars!
And yet – no one has the least thought or admiration for this marvelous
achievement of the Creator!
57. ‘Not a creature knows for certain, what is my purpose as the Lord of the
Universe in creating this sport!
58. ‘Until, therefore, a creature is created with so smart an intellect as to
understand and admire the incomparable glory of my work, all this
achievement of mine is in vain!’
59. So, the Almighty created a being in human form. He thought, ‘With the
power of his discriminating intellect, man will know me.
60. ‘He will be amazed with the knowledge of my inconceivable grandeur,
as also my unexcelled prowess and will realize that the entire universe
is but a sport of my Maya.
61. ‘Only he will be able to acquire Knowledge, reflect and meditate upon
me and be filled with awe and wonder. And that will bring my sport to
completion.
62. ‘The happiness of the spectators is in itself the fullness of my sport.
Seeing my perfect control over the world, man will feel fulfilled.
63. To perform pleasurable karmas or to earn wealth is not the purpose of
nurturing the body; the fulfilment of human life lies in acquiring the
Supreme Knowledge, till breath leaves the body.
64. Realization of non-duality (between Jeevatma and Paramatma) is this
Supreme Knowledge. It is what the Upanishads call ‘Brahma-jnana’. And
the worship and service to the Lord is also the same. This is what is
implied in saying ‘Bhagvan of the devotees’.
65. He who has gained this knowledge of non-duality (that the Guru and
the Brahman are not separable), and worships in this spirit, will find it
easy to overcome Maya.
66. Those men of faith, who have attained knowledge and renunciation are
alone fit to enjoy self-absorption. Know, that such devotees are truly
fortunate.
67. To regard oneself as fulfilled and perfect, without having removed the
ignorance arising out of an awareness of the true Self, creates a strange
impediment.
68. Knowledge and ignorance are both states of mind that give rise to
illusions and errors. As one thorn is pulled out by another thorn, so
remove the one with the other.
69. Dispel ignorance by knowledge. However, the highest purpose of
human existence is to go beyond knowledge and ignorance and merge
in the Pure Self.
70. Unless the oil of sensual attachments is burnt out completely, the
darkness of ignorance is reduced to ashes, and the wick of ‘me’ and
‘mine’ (i.e. the ego) is burnt to cinders, Knowledge will not shine forth
in all its radiance.
71. Know, that all actions pertaining to the human body, whether evitable
or inevitable, are performed with a conscious determination or plan.
9/29/5
72. If one has no other work to do, one should quietly enjoy comfort and
prosperity or take Ram-naam. It will bring freedom from cares and from
desires.
73. The bodily organs, mind and intellect are all limitations to which, the
Atman is subject. Due to these, though himself without a beginning and
a non-enjoyer, the Atman brings upon himself the suffering, resulting
from karma.
74. Thus, though a non-enjoyer by nature, the suffering of the Atman is due
to his limitations. And for this Nyaya-shastra has given proof by making
use of Anvaya-Vyatirek.
75. Know this to be the one vital principle and leave the necessary karma or
action, as also the various processes of the mind, to the intellect. As for
yourself, act as a non-doer of action.
76. Conduct yourself according to the dictates of your own dharma. Always
contemplate on the Atman (Self), distinguishing him from the Anatman
(non-self). This is the ultimate goal of human life, which lies in the
contentment that comes from Self-absorption.
77. There is no other means of obtaining the four objectives of human life
(viz. Artha, Dharma, Kama and Moksha), except the human body. And
the man who devotes himself to the study of how this can be done will
attain the status of Shri Narayan Himself.
78. Hence, while this body is not yet fallen, endeavour to know your true
Self. Do not waste even a moment of this human birth.
79. The salt waster of the ocean undergoes a transformation in the clouds
to become sweet water. Happiness follows similarly when one is
absorbed at the guru’s feet.
80. No one except the guru knows how this human body can be truly
liberated and it is only when the guru takes them in hand that the dull
and ignorant beings are uplifted.
81. Mantra, places of pilgrimage, God, Brahmins, practitioners of astrology
and astronomy, Vaidyas, and lastly, the seventh one, that is, Gururaj –
all these are effective only according to one’s faith in them.
82. In the same proportion as the degree of faith is reposed in any of these,
will the measure of success be achieved.
83. Saints turn a worldly man into a spiritual seeker and such a seeker into
a man emancipated. And to do this, they become manifest from their
unmanifested state, all for the benefit of others.
84. That which cannot be accomplished by lectures or Puranas, is easily
accomplished by merely observing the behaviour of the saints. Their
movements, their conduct are wordless instruction.
85. Rare indeed is a man who practices forgiveness, calm, detachment,
compassion for all beings, benevolence, self-restraint and humility.
86. What cannot be learnt by reading a book is easily learnt by observing a
person in action. The light that the numerous constellations of stars
cannot give is given by the sun alone.
87. So it is with these benevolent saints! All their natural actions liberate
the living beings from worldly bondage, bringing them great happiness.
88. Sai Maharaj was one of these great saints, with boundless spiritual
wealth and grandeur. Always Self-absorbed, his conduct was yet like a
fakir.
89. He always looked upon all equally, had no attachment to ‘me’ and
‘mine’, and was compassionate towards all beings, as he saw the
Supreme Being in all creatures.
90. Pleasure brought him no elation; sorrow, no grief; the wealthy and the
pauper were to him the same. How can this wonderful state of mind be
commonplace!
91. He who could make a wealthy man of a pauper by merely lifting an
eyebrow, would however go himself from door to door, a jholi in hand.
92. Blessed indeed are those at whose door Baba appeared to collect alms
and, spreading out his palms, called out, “O my daughter, bring me a
quarter from your bhakari (bread made from jowar, etc.).”
93. Picking up a tumbler in one hand and in the other hand the jholi, he
would himself go from door to door to a few fixed households every
day.
94. Vegetables, curried or dry, milk, buttermilk – all these food items were
poured into that one tumbler by the people. O, what an extraordinary
way of collecting food!
95. And, to receive the cooked rice or bhakari, he would spread out the
jholi. But the liquid dishes, whatever they might be, were all poured
together into that one tumbler.
96. And, from where should the relish from each separate dish arise? When
the palate knew not the indulgence of enjoying tastes and flavours,
how can such a desire arise in the mind, at all?
97. Whatever fell into the jholi fortuitously, he would be content to eat.
Whether it was tasty or tasteless, it mattered not – as it the tongue was
devoid of all taste!
98. Every day, in the morning, he would collect alms in the village, with
which he would satisfy his hunger and be content.
99. And the alms – were they even collected regularly? No, indeed! Only
when he felt so inclined would he go for them! With the result,
sometimes he would go into the village for the alms as many as twelve
times in one day!
100. The food so collected would then be put into a wide-mouthed earthern
jar in the mosque, from which crows and dogs freely partook of the
food.
101. The lady who swept the mosque and the courtyard also took home
some ten or twelve bhakaris from it. And no one prohibited her from
doing so@
102. He would not even dream of shooing away cats and dogs – how will he
ever refuse food to the poor and weak? Blessed, blessed was his life!
103. In the beginning, he became well-known to the people as the ‘mad
fakir’. What greatness could they expect in one who filled his belly by
begging for morsels!
104. But the fakir was generous, friendly and without any expectations;
volatile outwardly, inwardly he was steadfast and tranquil. His ways
were beyond all comprehension!
105. But even in that mean petty village, there were some who were very
kind by nature. They considered him to be a sadhu.
106. Tatya Kote’s mother, Bayjabai, used to carry a basket on her head with
bhakaris and take them to the forest, at noon.
107. Mile after mile she would wander in the forest in search of the fakir,
trampling over the thick shrubs and bushes, and would trace this mad
fakir, falling at his feet when she found him.
108. How great was her kindness and nobility! Going into the woods and
forests, she used to feet Baba a simple meal of dry or curried vegetables
and bhakari, in the afternoon.
109. And to the end of his days, Baba also did not forget this devoted service
of hers. Remembering it full well, he saw to her son’s welfare.
110. Both Bayjabai and her husband truly had a firm faith in the fakir. In fact,
the fakir was to them both the Lord Almighty, Himself! After all, it is
only to the faithful that God really belongs.
111. The fakir used to be in deep meditation. Bayjabai would set out a leaf,
serve food from the basket on it, and with some effort would feed him.
112. Baba always said, “Fakiri is the true kingship. For fakiri is everlasting,
but see how transient riches are!”
113. Later, Baba abandoned the forest and came to stay in the village. He
began to take food in the mosque, thereby saving mother (Bayjabai) all
the arduous effort.
114. From then onwards, this regular practice (of taking food for Baba) was
kept up by the couple, and after them, by Tatya.
115. Blessed, blessed are the saints in whose hearts dwells Vasudev (God),
for ever! Blessed are those devotees too, who, by rare good fortune,
are enriched in their saintly company!
116. Tatya was very luck indeed! Mhalsapati also must have accumulated
great past merit! For they both enjoyed the privilege of Baba’s
company, equally.
117. Tatya and Mhalsapati both slept in the mosque itself. The love that
Baba had equally for both was just indescribable.
118. Their heads used to be in three directions – east, west and north, while
their feet would touch each other’s at the centre.
119. Thus spreading out their sheets, they would keep on talking, of all
manner of things. And if one of the appeared to be dozing off, another
would waken him.
120. If Tatya started snoring, Baba would suddenly get up and, turning him
upside down, would press his head down.
121. Taking Mhalsapati with him, both would clasp Tatya closely, squeeze
him tight, press his legs and would also rub his back vigorously.
122. In this way, for full fourteen years, Tatya slept in the mosque with Baba.
Oh, how wonderful were those days! They were etched in their memory
permanently.
123. Leaving the parents at home, Tatya, out of his fondness for Baba, used
to sleep in the mosque. With what measure can that love be measured?
Who can assess the value of that Grace?
124. Then his father died; the responsibility of the household fell on Tatya.
He became the head of the family and himself became a husband. Then
he started sleeping in his own house.
125. Only when there is such steadfast faith will there be Sai’s marvelous
experiences, even without being asked for. And to the devotee, it is a
miracle.
126. Similarly, there was a very well-known gentleman of Rahata called
Khushalchand, who was a wealthy Nagarshet of the village.
127. Just as the well-known devotee Ganapat Kote Patil was a great
favourite with Baba, so also was Khushalchand’s uncle very dear to him.
128. Though of the Marwari community, he had great fondness for Baba and
they used to meet frequently, to the great pleasure of both.
129. After some time, as God willed it, the senior Shetji passed away. But
Baba did not forget the friendship. In fact, his loving concern for the
family redoubled.
130. Later on too, Baba’s affection for Khushalchand grew steadily and so
long as he lived, he watched over his welfare, day and night.
131. Taking with him his loving companions, Baba would go to Rahata, a mile
and a half away from Shirdi; sometimes in a bullock-cart, sometimes in
a tonga.
132. At the village boundary, he would be received by the villagers amid a
clash of musical instruments like drums, shehnai, etc. With loving
devotion they would then bow at his feet.
133. Lovingly, Baba would then be taken into the village with ceremony to
the delight of everyone.
134. Khushalchand would then take Baba to his own house and make him
comfortable in his seat, would offer him some refreshment.
135. Both would then recall old times, which made them very happy. Who
can describe their joy?
136. When the joyful meeting, light refreshments of fruits, etc., were over,
Baba would return to Shirdi with his companions, filled with rejoicing in
the Self.
137. Rahata village was situated on one side; on the other was Nimgaon.
Between these two stood Shirdi.
138. From this central point of Shirdi, although Baba never physically went
beyond these two villages, during his lifetime, yet he knew everything
that happened anywhere.
139. To no other place did he ever go, nor had seen a train; but the arrival-
departure and the time-table of the trains he knew perfectly.
140. To catch the train in good time, the devotees would make great
preparations. But when they went to take his permission, Baba would
merely say, “Why have you become so impatient?”
141. ‘But Baba, if I don’t make haste now, I will miss my train to Bombay and
my job will be in jeopardy, for my boss will surely sack me.’
142. “There is no other master here! Go, have a piece of bhakari. Have your
meal at noon and then go!”
143. And who had the intrepidity to defy these words? Young and old, wise
and discerning – they all had experienced their truth!
144. Whoever obeyed his order, never missed the train; but he who
disobeyed him readily experienced difficulty.
145. Innumerable are such experiences, one after the other, and each a new
and unique one, which I shall narrate briefly.
146. Hemad now seeks refuge at Sai’s feet. In the next chapter, the same
narration no of how the devotees had to take Baba’s permission to
return home, will be made.
147. How, he who had the permission would go and he who did not have it
would stay back; but he who disobeyed, would come to harm, will be
described in the next chapter.
148. Similarly, Baba’s adopting the ‘madhurkari’ practice and why Baba
chose to eat food collected as alms; how he absolved himself from sins
such as ‘Panchsoona’, etc., will be explained later.
149. Hence, with great insistence, I pray to my listeners, from moment to
moment, that they should listen to this Story of Sai, for their own
benefit.
Weal to be all! Here ends the eighth chapter of

‘Importance of Human Birth – Partaking Food collected by
Alms – Bayjabai’s Devotion – Sleeping with Tatya and Mhalsapati,
9
Consequences of Disobeying Baba —

Baba’s Alms collection and
Panchsoona and other sins –
Stories of the Devotee Tarkhad
1. Now, to continue from the stories in the previous chapter, (I shall

describe) how devotees suffered, if they returned to their respective
places, without Baba permitting them to do so;
2. Similarly, about Baba’s practice of collecting alms, which he followed till
the end of his life, to avert Panchsoona and other such sins, only for the
benefit of his devotees –
3. And also, how Sai pervades this whole Universe, -- right from Brahma to
all the inanimate objects; that Sai himself, by his Grace, impresses upon
us that God dwells in all beings.
4. Hence, O listeners, I entreat your full attention while listening. For
when these sacred stories are heard with reverence, you will attain
your weal.
5. There is one special characteristic of the pilgrimage to Shirdi. If a pilgrim
returns home without taking Baba’s permission, he invited only trouble
for himself. 9/30/5
6. But once such permission is granted, then he cannot stay even a
moment longer in Shirdi. Should he persist, sure enough, he would
bring trouble upon himself. All have experienced this already!
7. Those who disobeyed Baba’s orders had to face a great many
difficulties on the way. Many were robbed by thieves, an experience
which they remembered all their lives.
8. Those who started out on an empty stomach, in a hurry, despite being
told to have their meal before leaving, not only missed the train, but
were wearied out by hunger and exasperation, as many devotees have
seen for themselves.
9. Patil Tatya Kote once wanted to go to Kopergaon, for the weekly
market and so came to the mosque.
10. The tonga was kept waiting outside; he had Baba’s darshan and, as if to
take Baba’s permission, he, in fact, only bowed at Baba’s feet to take
his leave.
11. Time and again would the devotees avoid or put off (taking his
permission). But Baba knew the good times and the bad. Seeing Tatya’s
impatience to go, he said, “Just wait a moment!
12. “Let the marketing be; it can be done later! But do not go outside the
village.” Yet, on seeing Tatya’s great insistence, he added, “Do take
Shama with you.”
13. ‘O where is the need for Shama!’ thought Tatya to himself disregarding
Baba’s words he went and sat in the tonga to go to the market.
14. Of the two horses of the tonga, one was swift-footed and had cost three
hundred rupees. As they approached Saool Vihir (a village 3 km from
Shirdi), the horse began to gallop ever so fast, becoming wild and
wayward.
15. The horse, that had never known the whip and was accustomed to
making his way to the market in no time, tripped and fell giving a
sudden jolt to the tonga and spraining Tatya’s loins sorely, as a result.
16. Alas! What marketing and shopping ! Tatya at once remembered Sai, his
Mother! ‘Had I but heeded Sai’s words, this mishap could have been
averted’, he thought, regretfully, ‘Now what has happened, nothing can
be done’.
17. On another occasion, a similar thing happened! This time Tatya was all
set to go to a place called Kolhar. Horses were harnessed to the tonga,
and as he came, all ready, to ask for permission, he just bowed at
Baba’s feet.
18. ‘I will be back in no time’, he said, and although he had not obtained
Baba’s clear consent, Tatya set out. But now just listen to what
happened.
19. Already the tonga was small and light-weight; in that the horses ran
unbridled and wild, and would not stop even at the cavities and pits.
Tatya’s life stood in imminent peril!
20. But Sai’s Grace saved him. The tonga banged into a Babul tree and it
was as well that it broke down there. For it averted further disaster.
21. Similarly, once a highly-placed English gentleman from Bombay came
for Baba’s darshan, with some definite purpose in mind.
22. He carried a recommendation from Chandorkar in a letter, which had
been addressed to Madhavrao. He asked for a tent to stay and was
quite comfortable in it.
23. Everyone knew well, how impossible it was for anyone to climb up the
steps of that mosque and take Baba’s darshan to his heart’s content,
against Baba’s wishes.
24. Three times did the gentleman make an attempt to climb the mosque,
but it was all fruitless! The visitor was greatly disheartened!
25. In his innermost heart he had wished to go up to the mosque, make
obeisance to Baba on bended knees, kiss his hands, and sit for a while.
26. Such indeed, was his wish; but Baba would not allow him to come up
and sit near him, at that time, in the mosque.
27. Baba wanted him to be in the sabhamandap below – to sit there and
take darshan from that place itself, if he so desired. But he definitely
did not want him to come up.
28. So he got up to go and came to the courtyard to take leave, before
returning home. “But you can go tomorrow”, Baba said to him, “Why all
this hurry?”
29. People around were also trying to persuade him, entreating him in
many ways not to go, and telling him how those who went without
taking permission, regretted it greatly.
30. But nobody can prevail against the pre-destined! He was not convinced
and set out without permission, only to face troubles and tribulations
on the way.
31. Initially, the tonga ran smoothly enough. But afterwards, the horses
went off the track. And hardly, had they gone past Saool Vihir, when all
of a sudden, a bicycle crossed their path.
32. The gentleman was sitting at the back, while in the front the horses ran
amuck startled by the sudden interruption. The gentleman was knocked
off his balance and fell flat across the road.
33. With enormous effort the tonga was stopped. The man had gone sliding
down, but was then lifted up and seated in the tonga. And then the
tonga proceeded on its journey.
34. Alas! Shirdi remained on one side; Bombay on the other! Instead, it was
to a hospital in Kopergaon that the tonga drove to.
35. Tormented by remorse, suffering as an expiration of the sin of
disobeying Baba, the gentleman had to spend some days in that
hospital.
36. People had innumerable such experiences. As a result they began to
have doubts and apprehensions on such occasions, and started obeying
Baba’s orders. No one dared to disobey.
37. Sometimes the wheel came off the carriage; at other times, the horses
were tired out. Trains were missed, people starved, and so many were
left moaning and fretting with frustration!
38. But those who obeyed his command always caught the train –
sometimes even running out of its schedule, and had a pleasant
comfortable journey, which they remembered all their lives!
39. Should anyone have a doubt as to why Baba preferred the practice of
collecting alms and followed it, for years together, listen to now this
explanation.
40. Actually, if one considers Baba’s lifestyle and conduct, as a whole, one
will realize that collecting of alms was most befitting. For by so doing,
he gave an opportunity to people to perform the duty of a householder,
all for their own good, which brought them great satisfaction.
41. It is the devotee, steadfast in the faith, and who surrenders everything
– body, speech, mind and wealth – at his feet, who is very dear to Sai.
42. In Grihasthasharam (i.e. the householder’s or the second of the four
stages or ashrams), whatever food is cooked in the house, is first to be
offered by the householder to the sacred fire, in the name of the
sanyasin and the Brahmachari.
43. If however, the householder partakes of the food without first making
such an offering, then he has to perform the chandrayana ritual, for the
purification of his speech, mind and action, according to the shastras.
44. Sanyasins and Brahmacharis are forbidden to cook food. If they start
doing it, they too will most certainly be saddled with this Chandrayana
ritual.
45. Hence the Shastras have entrusted the responsibility of feeding them to
the householders. Sanyasins never take up any occupation to satisfy
their hunger.
46. Baba was not a householder; nor was he in the Vanaprastha stage, but
he was a celibate who had renounced the world from childhood. For
such a one then, subsisting on collected alms was most fitting.
47. He who regards the whole universe as his home, knows for certain that
he is himself Vasudeva and Vishwambhar (all-pervading), that he is the
everlasting Brahman,
48. Only such a member of the world-family has the true, perfect right to
the food collected by alms. As for all others, just look at the vulgar
display and the mockery they have made of this practice!
49. First a man should give up the desire for a son (for childhood and
family); then the desire for wealth; and also, for fame (for honour in the
world). He who is free from these threefold desires can alone think of
subsisting on alms.
50. Or else the verses of Tukoba Maharaj, where he says, ‘It is a disgraceful
existence to resort to the begging bowl’, will become meaningless and
futile.
51. The young and the old, the great and the small, all knew too well what
a great siddha Sai Samarth was. It is we, who are always bound by our
worldly hopes and desires and are not steadfast in our devotion to his
holy feet.
52. The five great sacrificial offerings without which a householder was
forbidden (by Shastras) to take his meal, Sai himself got performed
everyday in Shirdi, thereby sanctifying the food prepared.
53. Every day he would go to five houses (for alms) to remind the
householders of their duty to offer food first to a guest. Fortunate
indeed were those who learnt his lesson, sitting in their own homes.
54. After making the five great sacrificial offerings, those who partake of
the remaining food will have their five great sins (Panchsoona) which
are so difficult to understand and committed quite unknowingly,
destroyed altogether.
55. Among the people, these Panchsoona are known as the five great sins
of Kandani, Choolli, Peshani, Udkumbhi and Marjani.
56. When the stone-mortar is fed with food grain which is then pounded
with the pestle to remove the chaff and bran from it, tiny little
creatures are killed unknowingly.
57. But until it goes through this entire process the grain will not get
cooked. Hence this is the very first sin of the Panchsoona and is called
Kandani.
58. When wood is kindled in the fireplace to cook the food, there too living
beings are destroyed quite unknowingly. This is the second sin, called
Choolli. 10/01/05
59. Taking a quern or a hand-mill, when the grain is ground into flour, once
again innumerable little beings are crushed, unawares. This sin is called
Peshani.
60. When in a pitcher water is taken out from a well, or a tank, or a lake, or
when men and women wash their clothes, again, numerous creatures
die.
61. In order to clean the pitchers, when they are scrubbed or washed by
hand (with mud or ash), living beings are unintentionally killed. This is
the fourth sin called Udkumbhi.
62. Similarly, when bathing with hot or cold water, or sprinkling the cow-
dung for cleaning the floor, the great destruction of life that takes place
is called Marjani.
63. To free himself from five great sins, a householder has to make the five
great sacrificial offerings. Once these sins are warded off thus, the
householders will attain self-purification.
64. It is by the power of self-purification that pure, sacred knowledge is
attained and after such knowledge, these fortunate ones attain
salvation which is ever-lasting.
65. However, in describing Sai’s practice in collecting alms, the book has
become expansive! But now, listen to a true story in this connection
and then we shall end this chapter.
66. Whatever you send for Baba, and with whosoever you send it, provided
it is sent with sincere, heart-felt love, Baba will ask for it, without fail,
even if the bearer of that small offering forgets!
67. Be it then a simple offering of a bhakari or vegetable, or be it a
sweetmeat like a pedha (made from milk and sugar), so long as it was
offered with loving devotion, it did not matter! And oh, how Sai’s heart
overflowed with love when he met with such unswerving faith!
68. This is the story of one such loving devotee, listening to which you will
be filled with joy. If any devotee failed to carry out a responsibility
undertaken by him, Sai himself guided him to the path of his duty.
69. And so gentle and sweet was his manner of instruction that at the
proper time he would awaken the devotee to his duty. Blessed are
those fortunate ones who have themselves experienced this! Their
happiness is beyond all description.
70. One of Sai’s great devotees was, by name, Ramchandra, his father
Atmaram, and his surname Tarkhad, who had taken refuge in Sai, the
Abode of Peace.
71. But he was always called Babasaheb Tarkhad. And it is about him that
we shall narrate story, there being no better reason for this narration.
72. Oh, how delightful it was to listen to Tarkhad, when, his heart
overflowing with Sai’s love, he would begin to describe his own
experiences!
73. And when he narrated, one after the other, with gestures and
expressions of deep feeling, the novel experiences that he had had at
every step, O, what a grand devotion it revealed!
74. Incomparable as his love was, Babasaheb had installed a drawing of Sai
in a beautiful sandalwood shrine at home for the purpose of worship,
every morning, noon and evening.
75. Tarkhad was very fortunate in having also a son who was equally
devoted to Sai. So much so, that without offering naivedya (food-
offering) to Sai, he would never touch food himself.
76. Every morning, after taking his bath, he used to offer pooja to Baba’s
picture, with all his heart and soul and body, which ritual he ended with
offering naivedya.
77. Even as he continued this regular practice untiringly, all his efforts bore
fruit in the excellent, most unique experience that he had.
78. His mother, who was a great devotee of Sai, was eager to go to Shirdi
and the father felt that the son should be with her in the journey.
79. She wished to go to Shirdi, take Shri Sai’s darshan, spend a few days
there and serve Sai, in person.
80. Although such was the father’s wish, the son did not really want to go.
For he was worried as to who would regularly perform the pooja in the
house in his absence.
81. The father was a Prarthana Samajist (who did not believe in ritualistic
idol-worship). ‘Would it then be proper to trouble him with pooja?’ was
the son’s doubt.
82. And yet, knowing his secret wish, the son was ready to go. And just
listen to what he, very lovingly, entreated his father.
83. ‘Unless I am promised that nobody in the house will take food without
first offering naivedya to Sai, I certainly cannot go.’
84. The father was already aware of the son’s vow. ‘Go, I will offer the
naivedya regularly, you may rest assured’, he said.
85. ‘Without first offering naivedya to Sai, none of us will take food. Trust
my word and have no doubts. Go with an easy mind.’
86. On getting such an assurance the boy went to Shirdi. As the next day
dawned, Tarkhad himself performed the pooja.
87. On that day, right at the beginning of the pooja ritual, Babasaheb
Tarkhad prostrated before Sai’s picture and prayed,
88. ‘Baba, let my service (of performing pooja) to you be the same as that
of my son. Let it not be a mechanical exercise at my hands, but let true
love spring in my heart while performing it.
89. Early morning before the sunrise, which is the most perfect time for
worship, Tarkhad would begin the pooja with this prayer, every day and
offer naivedya at the end.
90. This he continued without a break and offered a piece of sugar-candy
by way of naivedya, until one day there was a lapse in this daily routine.
91. His mind preoccupied with business matters, one day, Tarkhad did not
remember the naivedya. Everybody had their meal without making the
food offering to Sai.
92. Tarkhad was the chief officer, in charge of a well-known textile mill, and
had to go out every morning for his work.
93. Later in the afternoon when he retuned, he was served at mealtime the
prasad of sugar-candy, offered to Sai in the morning.
94. Such was the daily routine, when one day he forgot to offer sugar-candy
as naivedya and consequently had no prasad at lunch.
95. It was the cook who used to serve the remaining sugar-candy on his
plate every day when he sat down to his meal, that itself serving as
purification of the food.
96. But on that day, for some reason, he was in a hurry while performing
the pooja and the offering of naivedya was forgotten. So the prasad
too, was not served, as every day.
97. At once, Tarkhad got up from the meal, full of remorse, and prostrating
before Sai’s picture, said with tearful eyes,
98. ‘Baba, what is this Maya of yours! How did you stupefy my mind so?
Really, it was just a mechanical exercise that you made me perform! But
now, please grand me your forgiveness, first!
99. ‘It is no mere bewilderment of min, but a great sin that I have
committed and am filled with remorse. Oh, it is my fault, entirely my
fault, shameless as I am! Be compassionate to me, O Maharaj!’
100. He prostrated at Baba’s feet in the picture and with a heart overcome
with regret and repentance, said, ‘O Compassionate Maharaj, have
mercy on me!’
101. So saying, he wrote a letter to the son, in a helpless, wretched state of
mind, saying, ‘Entreat Baba’s forgiveness; say that a great sin has been
committed at my hands!
102. Pray for his mercy on one who has totally surrendered to him. With
these words, invoke this compassion and pray for an assurance of
forgiveness and grace, on behalf of this humble servant.’
103. While this was happening at Bandra, at about 200 miles away in Shirdi,
the news reached instantly. Listen to what Baba said there.
104. Here is the actual proof of Sai Maharaj’s knowledge of past, present and
future, that knew no barriers of space and time.
105. Although the boy was at Shirdi, all this while, listen O listeners, carefully
to what happened when he went to pay obeisance to Baba, on that
same day and at the same time!
106. As the boy came very eagerly, with his mother and bowed at Baba’s
feet, he was quite astonished to hear what Sai said to his mother.
107. “What could I do, O mother? Today, as every day, I went to Bandra. But
there was no rice, no gruel, nothing to eat or drink. And hungry, I had to
return!
108. “Just see the ‘rinanubandha’ (the ties of the past births); though the
door was closed, I entered at my own sweet will. Who is to prevent me?
109. “The master was not at home. My intestines were groaning with
hunger. But in the same instant, at the height of noon, I turned back
without a morsel!”
110. On hearing these words, the son at once guessed that most probably his
father forgot and missed making the food-offering!
111. He pleaded with Baba, ‘Let me go home!’ But Baba would hear none of
it! Instead, he made him offer pooja there itself.
112. The same day the son sent a detailed letter from Shirdi, on reading
which the father’s heart simply melted!
113. The letter from Bandra reached Shirdi, too! The son was amazed. His
eyes too, filled with tears, which freely flowed down the cheek.
114. Just see this wonderful sport of Sai! How will love not well up in the
heart? Can there be such a heart of stone that will not melt by this?
115. It was the loving mother of this same boy, who was blessed by Sai Baba,
while she was once at Shirdi. And now, listen to this marvelous tale!
116. She was in the dinning hall; food was served and everybody was about
to begin, when suddenly, at that hour of the noon, a hungry dog came
to the door, where the lady sat.
117. The lady at once gave a quarter of the bhakari from her plate to the
dog. But at the same moment, there also came a hungry pig, smeared
all over with mud (who too she fed the bhakari).
118. It all happened so naturally, that the lady soon forgot all about it. But in
the afternoon, Baba himself brought up the subject.
119. In the afternoon, after lunch, when the lady came to the mosque as
usual and sat down at some distance, Baba said to her affectionately,
10/2/5
120. “Mother, you fed me today and with all that food my stomach is full,
almost to the throat. I was suffering acutely from hunger but you
appeased me by giving me food.
121. “This is what you should always do. For truly, this alone will stand you
in good stead. It can never be, that sitting here, in the mosque, I would
speak an untruth.
122. “Always have such compassion. First feed those who are hungry, then
eat yourself. Preserve this truth carefully in your heart.”
123. The lady could not understand what Sai Samarth was saying. What
could he mean? For, his words are never without significance!
124. So she said, ‘How is it possible that I have given you food? I myself
depend on others and eat whatever I get, after paying a price for it.’
125. “After eating the bhakari, given to me so lovingly, I am satiated most
truly, -- nay I am still belching with satiation!
126. “When you sat down to lunch, you suddenly saw that a hungry dog with
an empty stomach, who came to the door. Know that I am one with
him.
127. “And, so also the pig that you saw suffering from pangs of hunger, and
smeared all over with mud, -- I am one with him, too!”
128. As she heard Baba’s words, the lady was quite astonished in her mind.
So many dogs, pigs, cats roam around. Is Baba one with them all?
129. “Sometimes I am a dog, and sometimes a pig; sometimes I am a cow,
sometimes a cat, and sometimes an ant, a fly, an aquatic creature – in
such various forms do I move about in the world.
130. “Know, that I like only him who sees me in all the living beings. So give
up the sense of differentiation. This is the way to worship me.”
131. These were not just words; they were the purest nectar; listening to
them the lady was choked with emotion. A lump rose in her throat and
her eyes filled with tears of joy.
132. There is another sweet tale about this lady’s loving devotion, which is
also a mark of Sai’s oneness with his devotees.
133. Once Purandare (another devotee) set out for Shirdi with his wife and
children. This lady (i.e. Mrs. Tarkhad), very lovingly, sent with him some
brinjals for Baba.
134. She requested Purandare’s wife to prepare ‘bharit’ (i.e. dressing the
roasted brinjal with seasoning) for Baba with one brinjal and with the
other, to slice and fry it crisply with seasoning, etc.. called ‘kachrya’,
and serve a liberal helping thereof to Baba.
135. ‘All right’, she said as she took the brinjals. On reaching Shirdi, she took
‘bharit’ to serve Baba at lunchtime, after the arati.
136. As usual, she offered naivedya and went away, leaving the plate of food
for Baba. After collecting together everybody’s naivedya Baba then sat
down to the meal.
137. When he tasted the ‘bharit’ everyone thought that he found it
delicious, so that he then felt like having fried brinjals slices. For he said,
“Bring them just now!”
138. A message went to Radhakrishnabai at once that Baba wished to have
fried brinjals slices and was waiting for them to begin his lunch; and
they were at a loss of what to do.
139. This was really not the season for brinjals; then how can a dish be
prepared? A frantic search began for Purnadare’s wife because of the
‘bharit’ she had served.
140. For it was in the plate that she had brought, that ‘bharit’ was served.
So, maybe, in her baggage there are some more brinjals, they thought.
141. And hence, when she was asked, the mystery behind the sudden desire
for fried brinjal slices was solved and everyone understood why Baba
had such a great love for them!
142. The lady explained that she had made ‘bharit’ out of one brinjal and
served it in the afternoon, and had thought she would fry the slices of
the other one later, which she had already sliced for the purpose.
143. Later on, when everyone came to know, by and by, this story of the
brinjals, right from its beginning, they were all amazed to see Sai’s all-
pervasiveness.
144. On another occasion, in the month of December, in the year 1915, this
same lady (Mrs. Tarkhad) sent a pedha (a sweetmeat made with milk
and sugar) for Baba, with great affection.
145. Balaram (Mankar) had passed away and his son was to go to Shirdi for
performing the obsequies and came to Tarkhad to tell him.
146. He came to Tarkhad to say that he was going to Shirdi. So Tarkhad’s
wife wanted to send with him, something for Baba.
147. As she searched in the house, there was nothing to send but just one
pedha and that too, had been already offered as naivedya. But the boy
was in a hurry to leave.
148. Moreover, that boy was in mourning; the one pedha in the house was
also used already as naivedya, but she sent the same with him to offer
to Sai.
149. Saying, ‘There is nothing else. So now, take this pedha and offer it with
love. Sai will eat it with relish.
150. Govindji (Balaram Mankar’s son) took the pedha with him. But when he
went for Baba’s darshan, it was forgotten at his lodging. Baba was
patient with him.
151. Later, in the afternoon, the boy came again in Sai’s court, but as before
he forgot again and came to the mosque empty-handed.
152. Baba tried asking him, “What have you brought for me?” And he
replied, ‘Nothing’, then He reminded him gently.
153. “Had no one given you anything for me?” ‘No’, he said. Then Sai
Samarth asked him directly.
154. “My boy, did not mother very lovingly send with you some sweets for
me, when you left home?” It was only then that he remembered!
155. And, Oh! he never felt so ashamed of himself! How could he have
forgotten it! His head hung in shame, he prayed for forgiveness and
touching Baba’s feet, he set out at once!
156. Running, he went to the lodging, brought the pedha and offered it to
Sai. The moment it came in the hand, Baba at once put it in hi mouth
and gratified the mother’s feelings.
157. It is thus that this Sai, the great Mahatma, glorified love and devotion
by giving each devotee the experience according to his faith.
158. Another significance that emerges from these stories, is that one should
always see God in all living creatures. This is also recognized by all the
Shastras. And this is the demonstrated conclusion here, too.
159. Now, in listening to the next chapter, you will come to know how Baba
lived; where, at which place, he slept, etc. Listen to it attentively.
160. Hemadpant surrenders at Sai’s feet. The listeners should reflect with
reverence, on the stories narrated, contemplate on them, for it will be
beneficial to them.
Weal to be all! Here ends the ninth chapter of

‘Consequences of Disobeying Baba – Baba’s Alms
Collection and Panchsoona and other Sins –
Stories of the Devotee Tarkhad”,
10
The Mahima of Shri Sai Samarth

1. He, who is engaged in the welfare of all the people; but is himself, for
ever, one with the Brahman, remember him ceaselessly, with a loving
heart.
2. He, whose mere remembrance is enough to free us from the
entanglement of birth and death, is the best among all the means (of
redemption), a means which does not cost even a farthing.
3. And, with the least effort, most easily and naturally, comes to hand, the
fruit, which is not trivial, by any means. Hence, when the bodily organs
are yet strong and healthy, every passing moment should be fully
utilized (for achieving the goal).
4. All other gods are illusory, unreal; the guru alone is the God Eternal.
Once you repose faith in him, he will help you overcome even the pre-
destined.
5. Where there is pure, sincere service of the guru there is a total
extirpation of worldly life. No hair-splitting discussions of Nyaya,
Miamamsa etc., or any other strenuous intellectual effort is required.
6. When the Sadguru captains the ship the faithful devotees overcome all
the threefold afflictions – the adhibhoot, adhyatimic and adhidaivic.
10/3/5
7. To cross over this ocean of worldly affairs, you need to trust the
Helmsman. The same trust is to be reposed in your guru to cross the
ocean of life.
8. Seeing the devotee’s faith and devotion, he (the guru), gives the
Supreme Knowledge, made as easy of comprehension, as it is rested in
the palm of your hand, and enables you to attain with natural ease
Moksha which is characterized by pure Bliss.
9. Let us now sing the praises of him (Sadguru), by whose darshan alone,
all the confusion of the mind (caused by the illusions of duality between
the mind and the soul) is cleared, all the sensual desires cease and
Sanchit and Kriyaman are slowly destroyed.
10. In the eighth chapter the purpose of human birth has been related. In
the ninth, we have heard about the inconceivable mystery behind
Baba’s vow of collecting vows.
11. Bayjabai’s bhakari-vegetable at noon, Baba’s concern for
Khushalchand’s well-being, his sleeping in the company of Tatya,
Mhalsapati, etc., has also been described, which has delighted the
listeners.
12. And now, O listeners! Listen attentively to the following part of Baba’s
story – how he lived, where he slept, in what an incomprehensible
manner he moved about.
13. How praiseworthy was Baba’s life! To both, Hindus and Muslims, he
was a mother; a trusted refuge – to a tiger and a goat alike, where both
moved about in an atmospheres of fearlessness and mutual affection.
14. So much for the business of living! Now listen respectfully, O listeners,
to how Sai lived; where, at what place he slept, and so on.
15. A wooden plank, four times an arm’s length, wide as an outstretched
palm (the measure of the thumb and little finger extended) would be
suspended from the rafter, like a swing, fastened at both ends by pieces
of rags.
16. On such a plank Baba used to sleep. Earthern oil-lamps burned at the
head and foot of his bed. No one ever understood when he climbed up
or down from it.
17. He would either sit up there, with head bent, or would be sleeping on it.
But when he climbed up or got down from it, nobody ever saw him
doing so.
18. The plank was secured by strips of rags – but how did it balance Baba’s
weight? Well, when all the Mahasiddhis reside in you, is not the plank
only for name’s sake?
19. Where even the tiniest particle pricks the eye, a man who has attained
the siddhi of Anima (ability to reduce oneself to an atom) can hide quite
comfortably in it. Hence Baba’s power to move with ease in the form of
a fly or a worm or an ant.
20. He who has Anima as his slave, will he take long, transforming himself
into a fly? And he who can stay suspended in the mid-air, of what
consequence is a wooden plank to such a one?
21. The Ashtasiddhis like Anima, Mahima, Laghima, etc., and the
Navanidhis stood by his side with folded hands. The plank was to him
but an instrumental cause!
22. Worms and ants, pigs and dogs, birds and even human beings, all great
and small, kings or paupers – he looked upon them all, equally.
23. Apparently, he resided in Shirdi; possessed nothing else except a
physical frame measuring three and a half cubits in length; yet Sai
Maharaj, the Storehouse of Virtue, dwells in the hearts of all.
24. Inwardly, detached and ascetical; yet outwardly, there was a strong
urge to guide people on the right path; totally desireless from within,
forever there was a genuine attachment to the devotees, from without.
25. There was no expectation of the fruit of action, whatsoever, in the
innermost heart, but the desire for the welfare of the devotees that
appeared outwardly, was genuine. An Abode of Eternal Peace within,
he yet exhibited anger, occasionally.
26. One with God, always, at times he showed ghoulish tendencies,
outwardly. Firmly committed to non-duality, within, he was yet
involved in the complexities in the world.
27. Sometimes he treated people with great affection; sometimes he
charged at them, stone in hand. There was a volley of curses and
abuses, on occasions, as there was an embrace of blissful joy on other
such occasions.
28. But in truth he was calm and self-restrained; detached and patient,
forever in deep meditation; one with the Self and totally absorbed in It;
pleased and gracious to his devotees.
29. Always Self-engrossed, sitting still in one asana (posture), without the
botheration of going or coming here and there; with his baton as the
treasured staff of a sanyasin, – his was indeed a quiet peaceful
existence, free from worldly cares!
30. Without the least desire for wealth or fame, and alms collection as the
sole means of subsistence, he passed his days in this yogic state of
withdrawal of all the senses (from the attraction of sensual pleasures).
31. He dressed exactly like a yati sanyasin, with his baton serving as a
sannyasin’s staff, in his hand. On his lips were the words “Allah Malik”,
repeatedly, and for the devotees, his love and affection flowed
constantly.
32. Such was the physical manifestation of Sai who had appeared in a
human form. Only by our accumulated past merit has this treasure
come so unexpectedly, to our hands.
33. Those who thought of him as just another human being were indeed,
dull-witted and unfortunate. Strange is their destiny! For, how will they
enjoy this rare good fortune?
34. Sai is a mine of Self-knowledge; filled with pure joy is Sai’s person. Cling
to him for protection instantly, to be able to cross over the ocean of
worldly life, safely.
35. The most constant, undifferentiated Supreme Spirit, which is
personified in Baba, is boundless and infinite and fills this entire
Universe from Brahma right down to a tiny shrub.
36. The time span of the Kaliyuga is four lakh thirty two thousand years.
After about five thousand years had elapsed, Baba incarnated on this
earth.
37. Listeners may raise a doubt here, that without knowing Baba’s birth
date, on what grounds could this period be fixed? So, listen attentively,
now.
38. With a firm determination to remain a resident of the holy Shirdi
village, to the end of his life, Baba spent sixty years there, like a
Kshetrasannyasin.
39. In the beginning, Baba had appeared at Shirdi at the age of sixteen and
had stayed on, at that time, for three years.
40. Then, he slipped away from Shirdi only to be rediscovered in the distant
Nizam Kingdom. Thereafter he returned with the marriage party and
remained in Shirdi for ever.
41. He was then twenty years old, and for the next sixty years he constantly
remained in Shirdi, as everyone knows.
42. Baba left his mortal coil on the Vijayadashami day in the month of
Ashwin, in the year shake eighteen hundred and forty (i.e. October, 15
1918).
43. Thus Baba’s life-span was eighty years and his birth date can thus be
roughly determined to be shake seventeen hundred and sixty (i.e.
1838).
44. Can one ever determine for certain, the life-span of great saints, who
have conquered death itself? It is a task most difficult to accomplish!
45. These great Mahatmas always abide in their own place without birth or
death even, as the sun never rises or sets, but is constant and steady in
its place.
46. In the year 1681, Ramdas took Samadhi. Hardly had two centuries gone
by, when this unique personality appeared.
47. Bharatbhoomi (India) was invaded by the Muslims; the Hindu kings
were vanquished. The path of devotional worship slowly disappeared
and people began abandoning the dharma (path of righteousness)/
48. It was then that Ramdas took birth. With the help of Shivaji Maharaj he
protected the kingdom, the Brahmins and the sacred cow from the
Muslims.
49. Hardly had two centuries elapsed after this, when once again, disorder
set in and there was a divide between the Hindus and the Muslims,
which Baba tried to Bridge.
50. When Ram and Rahim are one, without even the least difference
between them, then why should their followers insist on their
separateness? And why should they fall out with each other?
51. Oh! what foolish children you are! Let the ties of friendship bring
Hindus and Muslims together; let generous, benevolent thoughts take a
firm root in your minds. Only then will you reach the Shore Beyond!
52. Disputation, arguments are not profitable nor do we want to compete
with each other. Let us always be mindful of our own good and Shri Hari
(God) will protect us.
53. Yoga, ritualistic sacrifices (Yajna), penance and Knowledge -- these are
the means of attaining God. But with all these, if God does not dwell in
the heart, in vain is the life, the devotion of such a man.
54. ‘Even when someone harms you, you should not retaliate; but do him a
good turn, instead, whenever possible.’ This was the essence of Baba’s
teaching.
55. For one’s material as well as spiritual welfare, this advice is most
beneficial. This straight-forward course can be followed by all – high
and low, women and Shudras.
56. Just as the grandeur of a dream-kingdom disappears on waking up, so
will the illusory quality of this worldly life, said Baba.
57. He, whose philosophy of worldly life regarded the pleasures and pains
as false, had dispelled their dream-like quality by Self-absorption and
attained Emancipation.
58. Seeing the devotee’s attachment to the material world, his heart was
moved with compassionate concern. And he was anxious, day and
night, as to how the devotee would overcome this attachment to the
physical body.
59. An attitude of mind that ‘I am Brahman’, a disposition of blissful
happiness, personified, and a lasting state of desirelessness – in such a
one, detachment and renunciation had taken refuge.
60. Veena (the stringed musical instrument) and cymbals in hand, to
wander from door to door, with a pitiful countenance and an
outstretched hand – this was something he had never known. 10/04/05
61. There are many such gurus, who get hold of people to make disciples of
them, whispering forcibly into their ears, some mantra and cheating
them for the sake of money.
62. They teach, ‘dharma’ to the disciples, while themselves following the
path of ‘adharma’, all the while. How can they take the disciple safely
across the worldly life and help them to avoid the birth, death cycle?
63. But here was this unique personality of Sai, in whose mind these was no
thought, no desire for publicizing his righteousness or to win the public
acclaim for it.
64. Such was this wonderful personality (of Sai) that in him these was no
place for ego. On the other hand, there was always an inclination to
love his devotees deeply.
65. Among the gurus, there are two types: Niyat (ordained by God) and
Aniyat (not so ordained). Let me explain to the listeners the specific
functions of each.
66. To encourage the growth and the ripening of the virtuous qualities so as
to purify the heart and to guide the disciple of the path of Salvation –
such alone is the gift of an Aniyat guru.
67. But the association with a Niyat guru results in removing all duality and
in an awakening of a feeling of ‘Oneness’, thereby proving the truth of
the Vedic aphorism, ‘You are That’ (i.e. Brahman) (Sama Veda), through
actual experience.
68. These (Niyat) gurus pervade this Universe in an unmanifest state and
incarnate for the benefit of their devotees. And once their life’s mission
is over, they give up their mortal coil.
69. It is to this second category that Sai belongs. How can I describe his
leelas adequately? As he guides my mind, so will this narration take
shape.
70. There are many gurus for material sciences and arts. But only he who
give you Self-Knowledge is the Sadguru. He alone, who shows you the
shore beyond, is all-powerful. Inconceivable is his greatness, indeed!
71. Whoever went to have his darshan would be told the whole secret of
his past, future and present, without his asking for it.
72. He who saw the Brahman or God Himself in all the living creatures; who
looked equally upon friend and foe, made not the slightest distinction
between them.
73. He expected nothing from anyone, but treated them all alike and
showered blessings even on those who were ungrateful. Fortune or
misfortune, did not disturb his equilibrium; nor was he ever touched by
doubts and misgivings.
74. While in the mortal body, he had no attachment to material objects,
like the physical body, house, etc. Thus, only outwardly in the physical
body, but inwardly he was totally detached from it. To such a one
salvation comes in this life, itself!
75. Blessed are the people of Shirdi, to whom Sai himself symbolized God-
worship; who incessantly remembered Sai, while eating and drinking or
sleeping.
76. Blessed, blessed is their devotion and love that makes them sing his
praises all the time – while at work in the barn or the courtyard,
grinding at the quern or pounding the grain or churning buttermilk.
77. Sitting at leisure, or while at meals, or even while sleeping, it was
Baba’s name constantly on their lips. And, but for Baba, and Baba
alone, they worshipped no other god!
78. Oh, how wonderful was the love these ladies cherished for Baba! How
very sweet their loving devotion! It is only such pure love, and not
erudite learning, that inspires such delightful poetic compositions!
79. No doubt, the language is simple; the expression direct, without a touch
of learning. But the poetry that shines forth through the words will earn
a nod of appreciation even from the learned!
80. Real poetry is the expression of sincere, genuine love and the listeners
can feel it in the words of these ladies!
81. If Sai Baba so wishes, maybe, I will be able to have a whole collection of
these verses to make into a complete chapter, which will satisfy the
listeners’ desire to hear them.
82. Formless as God is, He appeared in Shirdi in the form of Sai. But to
know Him, the ego, all passions and desires, must first disappear. For it
is only by love and devotion that He can be known.
83. Or, maybe, it was the collective merit of the devotees that came to
fruition, and, reaching the point of saturation, sprouted into a shoot at
the appropriate moment, in the form of Sai, which, in the course of
time, bore fruit in his manifestation in Shirdi.
84. The Indescribable found expression; the One without a birth was most
truly born; the Formless assumed a form when love and compassion
was poured into the mould of a human being (i.e. Sai).
85. Success and Wealth, Renunciation and Wisdom, Power and Munificence
– such were the six most excellent qualities that adorned this form.
86. Extraordinary was Baba’s restraint! Himself without any possessions
and in an unmanifest state, he yet took on a physical body for
bestowing grace on his devotees.
87. Oh, how kind he was! He won the love and trust of his devotees. But as
to his real nature, perhaps, even God Himself could not have
understood him fully!
88. Such were his (wise and powerful) words that even the Goddess of
Speech would not have ventured to utter and they would have shamed
their listeners into humility. These were the words that Sai spoke for
the benefit of the devotees.
89. And these words – which, rather than translate them, it is better to
remain silent – have yet, perforce to be narrated, since it would not be
proper to neglect one’s duty.
90. Full of compassion for his devotees, Baba said, with utmost humility, “A
slave of slaves that I am, I am indebted to you and have set out to have
your darshan.
91. “It is indeed, by your great kindness that I have met you. I am but a
worm in your feces, by virtue of which position, I am most blessed in
this Universe.”
92. Oh, what modesty Baba had! What fondness for being humble! And
what a perfect state of egolessness, too! Such was also his
courteousness!
93. Baba’s above words have been cited as being genuinely true. Should
anyone think that I am being disrespectful, I can only beg their
forgiveness!
94. If my speech is defiled thereby, and if you are to be absolved from the
sin of listening to it, let us chant Sai-naam repeatedly, which will clear
the blemishes of all.
95. Sai’s Grace is the fruit of our penance of several births. It brings us joy
as boundless as that of a thirsty traveller, who finds a ‘paan-poyi’.
96. Although it appeared to all, as if the palate relished the different tastes
and flavours, he was not even conscious of it, for the tongue knew no
relish for the food it tasted.
97. When there were no sensual desires at all, how could he enjoy the
pleasures thereof? And when such pleasures had not the power to
rouse the sense organs, could he get entangled in them, ever?
98. The eyes saw whatever objects came in front of them; but he was not
conscious of what they saw. For here again, there was no desire to take
notice of anything.
99. The langot (symbolizing celibacy) with which he was born, as the myth
goes of Shri Hanuman, it is said was seen by none, except his mother
and Shri Ram. Who then, could stand compassion to his Brahmacharya
(Celibacy)?
100. And, if even the mother had never seen the genitals, what to say of
others? Such was also the strict celibacy of Baba, the perfection of
which was most unique!
101. He always wore the langot round the loins. Except for micturition, the
private parts were as redundant as the ball of flesh near the throat of a
he-goat – an organ just for the sake of an organ!
102. This was the position so far as Baba’s physical body was concerned.
Though the bodily organs performed their normal functions, there was
not the least desire or even an awareness of a desire for sensual
pleasures.
103. To all appearances, the three gunas – Sattva, Rajas and Tamas were
present in the bodily organs; he even appeared to be the doer of action.
But in reality, he was without any attachment to the body and beyond
the Trigunas.
104. Totally detached, Pure Knowledge Incarnate, and Self-rejoicing that
Baba was, passions, like anger or lust, took repose at his feet. He was
always desireless, totally satiated.
105. Such was his perfect state of Emancipation, that for him, even the sense
objects became Brahma. Beyond sin and merit, it was the ultimate
resting place for all.
106. He had no ego, nor did he ever dream of making a distinction between
people. And when Nanavalli asked him to get up from his seat, he at
once moved aside, making room for him.
107. He had nothing to gain in this world, nor was anything left in the other
world to be gained. Such was this saint who had appeared on this earth
only to bestow grace on others.
108. These most compassionate saints incarnate on the earth for no other
purpose than to bestow grace on others. They are kindness itself in the
cause of others.
109. Their heart is as soft as butter, say some. But whereas the butter melts
only on being heated, the hearts of the saints melt on seeing others
scorched by suffering.
110. He, who clothed himself with a kafni, patched in a hundred places,
whose seat and bedding was made up of coarse sack-cloth; and whose
heart was free of all passion – of what value is a silver throne to him?
111. Such a throne would, if anything, be only an obstacle to him. Yet if the
devotees were to slide it underneath from behind, he would not try to
resist it, in deference to their feelings of love and devotion.
112. On the placid lake that was Shirdi, bloomed a beautiful lotus in the form
of Baba. The faithful inhaled its fragrance joyously; but mud and slime
fell to the lot of unlucky, unbelieving frogs, who continued to wallow in
mud.
113. Baba prescribed no Yogasanas, no Pranayama, no violent suppression
of sense organs, nor mantra, tantra or yantra pooja. And he did not
ever whisper mantra in the ears of his devotees. 10/05/05
114. Outwardly, he seemed to follow the ways and customs of the people,
but inwardly he was totally different. And so watchful, so correct in his
worldly dealings was he, that no one could have matched his skill there!
115. For the benefit of the devotees, the saints incarnate; for the devotees
alone, are all their feelings, their emotion, their worldly dealings.
Remember this!
116. Sai Maharaj is the Abode of Peace, a dwelling of Pure, Blissful Joy! I
prostrate before him in obeisance, with a heart pure and unconceited.
117. The place to which Maharaj came walking, of his own free will, is a holy
place of great merit. Without tremendous merit from the past, such a
treasure is hard to come by.
118. ‘A pure, robust seed will bring forth juicy, delectable fruit’, so goes the
well-known adage, which has been tested by the people of Shirdi.
119. Baba is neither Hindu nor Muslim, and he is beyond Ashrama and
Varna. But he can eradicate and totally destroy the afflictions of this
worldly life.
120. Unbounded, unending as the sky above, Baba’s life is beyond all
comprehension. Who but hem and he alone, can comprehend it fully?
121. The function of the mind is to think, to reflect, without which it will not
rest even for a moment. Offer it sensual pleasures and it will dwell on
them; offer the Guru as its object, and it will reflect on him.
122. Hence, concentrating all your senses in the ears, when you heard about
the importance and greatness of the guru, it was itself an effortless
remembrance of the guru; it was a kirtan, a bhajan of Sai that occurred
naturally and easily.
123. Panchagnisadhan, Yajna (ritual sacrifice), Mantra, Tantra, Ashtanga-
yoga – these are the ways of worship possible only to the twice-born.
Of what use are they to the others?
124. But the stories of the saints are not like that. They guide all the people
to the path of virtue; they destroy the fear and sufferings of worldly life
and bring realization of how salvation can be attained.
125. By listening to them and reflecting upon them; by a concentrated study
and contemplation of these saints’ stories, not only the twice-born, but
even the Shudras and women are purified.
126. There, cannot be a man in whom love in altogether absent. In some, it is
for one thing; in others, it is for another. The object of love varies with
different people.
127. For some, the object of love is their children; for others, it may be
wealth, honour, riches – the body, the house, fame and glory; and for
some, it is the acquisition of knowledge.
128. When all the love one feels for an object is concentrated and boiled
down to its essence and poured into the mould of the feet of God, it is
that which then appears in the form of devotion (to God).
129. Hence surrender your Being at the feet of Sai, offering up to him all the
material objects of worldly life. He will then bless you. This is easy way
to get his blessings.
130. Such are the means, small and easy, by which people can reap the
highest benefit. Why then all this disinterest, this indifference?
131. The listeners will naturally have a doubt in their minds, that if so much
gain lies in such effortless and easy means, why are people in general so
indifferent as to neglect it?
132. There is only one reason for this. Such a desire will not arise without
God’s Grace. But when God is pleased to bestow His Grace, the
fondness, the desire to listen will arise at once.
133. So, seek refuge in Sai and Narayana will bless you. The desire and
longing to listen (to these stories) will arise and you will have found an
easy way to spiritual progress.
134. Keep the saintly company of the Sadguru; disentangle yourself from the
meshes of this worldly life. It is in this that your fulfilment lies. Of this,
have no doubt whatsoever, in your mind.
135. Give up all your ingenious arguments. Instead, repeat ‘Sai’, ‘Sai’,
constantly, and see how smoothly you sail to the shore beyond! Let
there be no doubts about this.
136. These are not my words; they are words of Sai, with a profound
significance. Do not consider them vain; do not even try to evaluate
them (for they are priceless!).
137. Bad company is always detrimental; it is the home of excessive sorrow
and suffering and will lead you astray without your knowledge. It drives
all happiness away.
138. Who else but Sainath or the Sadguru can remove the evil resulting from
such bad company?
139. Preserve carefully, O devotees, these words of such compassionate
concern that fell from the mouth of the guru. They will ward off the evil
influence of bad company.
140. As this created universe attracts the eye, the heart, always captivated
by beauty, is lost in admiration. But when the same eye is turned
inwards, it gets engrossed in the company of the saints.
141. So great is the importance of this Satsang (the company of the holy)
that it completely destroys the ego. Hence no other means is as
effective as Satsang.
142. Always keep the company of saintly men; the company of all others is
always defective. Only the holy company is free from blemish, for in all
its aspects it is pure.
143. Satsang will free you from bodily attachment. So immense is its power
that once you devote yourself to it, you are at once liberated from the
bondage of worldly life.
144. If you are fortunate enough to have Satsang, perfect spiritual
instruction will come to you effortlessly, and in that instant, the
attraction for bad company will company will disappear. Instead the
mind will get totally absorbed therein (i.e. Satsang).
145. For initiation into the spiritual path, detachment from the sensual
pleasures is the only way. And unless there is a strong urge for the
company of the holy, the true Self is never discovered.
146. After joy come sorrow, and only after suffering will there be happiness.
But many always welcomes happiness and turns away from pain.
147. Whether welcomed or abhorred, what will be, will be. And saintly
company alone can take us beyond pleasure and pain.
148. Satsang destroys ego; Satsang breaks the birth-death cycle; Satsang
helps reach God by severing the bonds of this material world, instantly.
149. To attain an excellent spiritual state, holy company is the most perfect
means of purification. If you surrender to the saints whole-heartedly,
you attain lasting peace.
150. Saints incarnate on this earth to turn towards God, the minds of those
who never utter His Name, or make an obeisance to Him, have no faith
nor devotion and never praise for Him.
151. Ganga-Bhagirathi, Godavari, Krishna, Venya, Kaveri, Narmada (although
pure and holy in themselves), also wish for the touch of the lotus feet of
the sadhus and await their visit to bathe in their waters.
152. Though these rivers wash away the sins of the world, their own sins can
never be washed away without the touch of the holy sadhu’s feet.
153. It is our great good fortune of several births that we have discovered
the holy feet of Sai Maharaj. The cycle of birth and death has thus been
stayed; the fear of worldly life is totally destroyed.
154. And now, my virtuous listeners! Let us reflect on what we have heard,
while we rest ourselves awhile. Further narration will follow thereafter.
155. Hemad surrenders at Sai’s feet. I am but a sandal of his foot and will go
on narrating his stories, for it will only enhance my pleasure.
156. Oh, what a comely figure was Sai’s! He would stand on the edge of the
mosque, distributing Udi to the devotees, one by one, with the sole
purpose of their welfare, at heart.
157. He who knew how illusory this worldly life is, and was constantly
engaged in blissful Self-absorption, with a mind like a flower in full
bloom, before him I prostrate in obeisance.
158. He who gives Brahmajnana or Supreme Knowledge, by applying the
collyrium of Knowledge into the eye, to that great Sai, I bow in
obeisance.
159. The next chapter is even better than this, which, as it enters your heart
through the ears, will purify it and cleanse it of all its impurities.
Weal to be all! Here ends the tenth chapter of

‘The Mahima of Shri Sai Samarth’
and composed by his devotee, Hemadpant.10/06/05
11
A Narration of Sai’s Greatness

1. To continue from the previous tale, Baba slept on a narrow wooden

plank, from which his descending or ascending had never been seen by
anyone and which only revealed his incomprehensible ways.
2. A Hindu or a Muslim, to him both were equal. And so, we have
surveyed, so far, the life of Baba who was the deity of Shirdi.
3. And now, we begin this eleventh chapter, which, adorned as it is with
sweet tales of the guru, should, I feel, be offered with unswerving
devotion, at Sai’s feet.
4. By doing so, we will be contemplating on Baba’s manifest form, which
will be as meritorious as the eleven readings of the Rudra, and will give
us a proof of Baba’s power over the five elements, thereby revealing
Baba’s greatness.
5. Now let me narrate how Indra, Agni, Varun, etc., obeyed Baba’s
command. Be attentive, O listeners!
6. A personification of the highest renunciation, Sai’s manifest form is the
repose of his faithful devotees. Let us bring him to mind with love and
affection.
7. We offer him as to seat our unswerving faith in our guru’s Word. And
with the ‘Sankalp’ to renounce all desires, we begin our worship.
8. Greater even than all the most sacred places of pooja – i.e. idol,
sacrificial altar, fire, light, sun, water and the Brahmin – is Gururaj.
Hence let us worship him with steadfast devotion.
9. Once you surrender at his feet with single-minded devotion, not only
the guru, but God Himself will be moved. Such is the marvel of guru-
worship, which the guru-devotees should experience for themselves.
10. Only so long as a guru-worshipper is keenly aware of his physical self
does he need a guru in a human form. But for one who has gone
beyond his physical self, a formless guru suffices. Such is the
proclamation of the Shastras.
11. Devotion cannot arise without a physical form to meditate upon and in
absence of such loving devotion the unbloomed flower of the mind
does not open up.
12. And unless it blooms, the bud, by herself, can give out no fragrance, no
honey. Nor will the buzzing been hover around it, even for a moment.
13. That which is with attributes (saguna), also has a form; without
attributes (nirguna) is the formless One. But they both do not differ
from each other. With or without form, they are both one and the
same.
14. Ghee (clarified butter), when frozen is ghee solidified. But when melted,
it is still called ghee. That with form and that without it, in harmony
with each other to fill the universe.
15. To be able to gaze at it till the eyes are satiated; to be able to lower the
head at its feet, from where Knowledge flows freely and direcltly, it is
there that the heart grows fond.
16. He with whom one can converse lovingly, whom one can worship, with
all the elaborate rituals; he has to be in a manifest form.
17. Truly, it is so much easier to comprehend a manifest Form rather than
the unmanifest, the Formless One. And when love and devotion for the
manifest is once rooted firmly in the mind, comprehension of the
Formless One follows automatically.
18. In innumerable ways did Baba try to bring to the devotees a
comprehension of the Formless One. According to the spiritual
authority of each, he would make them sit apart or deny darshan for
long periods.
19. He would send one away from Shirdi, while another would be confined
in solitude in Shirdi itself. Yet another would be restricted to the Wada
and made to read the Pothi (sacred text) regularly, as prescribed by
himself.
20. The purpose of the whole exercise was that after such a deep study is
pursued over the years, the longing for Baba’s presence in an
unmanifest form would intensify and his Presence would be felt all the
time – sitting, sleeping or eating.
21. Mortal as this body is, it is going to die someday or other. Hence the
devotees should not grieve for it but concentrate their minds on Him
who is without beginning or end, i.e. God.
22. This Creation, spread out before us in its rich variety, is all an illusory
manifestation of the Unmanifest. It has taken shape out of the
Unmanifest and it is to the Unmanifest that it will return.
23. The whole of it (Creation), right from the Brahma down to the smallest
bush, taken either as individual components of the whole, or as the
aggregate of all the component parts, merges with the Unmanifest,
from which it came into being.
24. Hence no one ever dies. How can it be true, then, of Baba? Shri Sai is
eternally pure, Wisdom Incarnate, Perfect and Immortal.
25. Some may call him a devotee of God; some may call him a great
Vaishnav (devotee of Shri Vishnu); but to us, he appears as God
Incarnate!
26. As the Ganga wends her way to merge with the vast ocean, she brings a
soothing coolness to those oppressed by the sun’s heat, along her way;
gives life to the trees on her banks and quenches the thirst of all.
27. Such is also the case with the incarnation of saints on this earth. They
appear and depart. But by the manner in which they conduct
themselves, they purify the world.
28. Forgiving to the utmost, remarkably unruffled and calm, guileless and
forbearing by nature, and incomparable in their perfect contentment –
such a one was Baba.
29. Though he appears to he in a human form, he is formless, tranquil,
unruffled. He is self-contained and liberated inwardly, even as he
moves about in this world.
30. Though Godhead Himself, even Shri Krishna says that ‘the saints are my
heart and soul; saints are my living image; the loving compassionate
saints are none other than myself.
31. ‘And yet, even to call them my ‘image’ would not be correct. For they
are a constant, unchanging image of mine. And it is for their sake that I
carry the burden (of the responsibility) of my devotees.
32. ‘I bow too, at the feet of him, who surrenders himself whole-heartedly
to the saints.’ Thus has Shri Krishna himself proclaimed the greatness of
the saints to Uddhav.
33. Most perfect among those with a Form and among those without it, the
most excellent attribute of those with attributes and possessing the
highest virtue among the virtuous, and king among them all;
34. Satiated in all his desires, he who is filled, is always content with what is
ordained; constantly Self-absorbed and beyond joys and sorrows;
35. Who is the splendour of Blissful Joy – who can describe the glory of such
a one? He is Brahma Incarnate and therefore always beyond any
description.
36. It is this power, which defies all description that has appeared in a
visible form on this earth. He is indeed that same Truth, knowledge and
Joy, personified; it is the full awareness of Knowledge.
37. He whose heart is one with the Brahman, who is liberated from worldly
life and is exempt from the mundane, worldly concerns; he always
enjoys a state of Oneness with the Brahman and is an image of
unalloyed Happiness.
38. Listeners have always heard the Shruti proclaim that ‘Pure Joy is God
Himself’; the readers too have read it in the sacred texts. But the
faithful actually experience it in Shirdi.
39. Strange indeed is this worldly life, characterized by dharma, adharma,
etc., about which, only those who have not realized their true Self, find
it necessary to bother and take care of.
40. But is of no concern to the realized souls, for they take refuge only in
their real Self. They are forever free and full of joy, who are the very
image of pure Knowledge.
41. Baba was himself the refuge, the support for all. Wherefore then, a seat
to support him? And that too, the seat of a silver throne? But Baba was
indulgent and cared for the devotees’ feelings.
42. There was his old, old seat – a piece of sack-cloth, on which the
devotees would very lovingly put a cushioned seat for him to sit on.
43. And would also place a cushion against the wall at the back that he
used to lean on. Honouring the feelings of the devotees, Baba too
compiled with their wishes.
44. Though he appeared to be stationed in Shirdi, Baba moved everywhere
quite freely. This was the experience that Sai always gave to his
devotees.
45. Unruffled, detached as he was, Baba would accept from his devotees
the various rituals of pooja – from each according to his faith, and in
deference to his feelings.
46. Thus, some waved the Chowri (to whisk away the flies), as some fanned
him gently with a fan; some others offered worship by playing musical
instruments like kettle-drum, clarinets, etc.
47. Some washed his hands and feet, some applied fragrant perfumes and
sandalwood paste; some made a special food offering followed by the
ceremonious betel-leaf (paan), made with thirteen ingredients.
48. There were still others who applied sandalwood paste, drawing to lines
with two fingers, as on a Shivalinga, while some mixed the fragrant
musk with it before applying.
49. Once and only once, Dr Pandit, who was a friend of Tatyasaheb Noolkar
came to Shirdi to have Sai Baba’s darshan. 10/07/05
50. The moment he put his foot into Shirdi, he at once went to the mosque
and making obeisance to Baba, sat down there for a moment to rest.
51. Baba, then said to him, “Go, go to Dadabhat’s, go this way!” So saying,
he pointed the way with his finger, packing him off, thus!
52. Pandit went to Dada’s house and was received by him with courtesy.
Dada then, was all set to leave for the mosque to perform Baba’s pooja
and asked Pandit whether he would like to accompany him.
53. Pandit agreed and went with Dada. Dada then performed the pooja. Till
then, no one had dared to apply the round sandal pasted marks on
Baba’s forehead.
54. Whoever the devotee and for whatever reason he might come, Baba
would not allow him to apply sandalwood paste on the forehead. Only
Mhalsapati would smear it o the throat; the rest applied it to the feet.
55. But Pandit was naive, simple and devout. He grabbed the small dish of
sandalwood paste from Dada’s hands and holding Shri Sai’s head with
one hand, drew a neat ‘Tripundra’ on his forehead, with the other.
56. On seeing Pandit’s daring, Dada felt some trepidation at heart. ‘O what
daring, indeed! And wouldn’t Baba flare up by it!’ (He thought).
57. But although the most improbable had actually taken place, Baba said
not a word! Rather, he looked quite pleased! He showed not a trace of
anger.
58. The incident was allowed to pass. But in Dada’s mind rankled
uneasiness, disquiet. And on the same evening he asked Baba about it.
59. ‘When we try to put even so tiny a mark of sandal past on your
forehead, you do not even allow us to touch it. What is this that
happened this morning?
60. ‘For our sandal paste mark there is so much distaste and disinterest;
and for that Pandit’s ‘tripundra’, so much love? What a very strange
behaviour! There is no consistency in it.’
61. With a smile playing on his face Baba then uttered these sweet words
very lovingly to Dada. Listen to them carefully.
62. “Dada, remember, his guru is a Brahmin, and I, a Muslim. Yet, regarding
me to be the same as his own guru, he offered me guru-pooja.
63. “Not once did the doubt arise in his mind that, ‘I am a Brahmin, pure
and holy and he, an impure Muslim. How can I worship him?’
64. “And that is how he deceived me, leaving me no other option. Far from
my denying him, it was he who won me over completely.”
65. Dada heard this explanation, but treated it lightly, as a joke. And it was
not until he retuned home that its true significance dawned on Dada.
66. Dada was deeply offended by the inconsistency in Baba’s behaviour.
But it was while talking the incident over with Pandit, that he realized
at once, how consistent Baba had been in his behaviour.
67. Raghunath of Dopeshwar (1812-1910) was a Siddha, who was well-
known as ‘Kaka Puranki’, at whose feet Pandit was devotedly attached
as a disciple, from an association of past births.
68. He called out to Kaka, his guru, and the experience that followed
confirmed him in his faith. As is the steadfastness of faith, so is also the
power of devotion.
69. However, these pooja rituals were allowed only when it pleased Baba.
Otherwise Baba would throw away the pooja offerings, exhibiting the
wrath and temper of Narsimha himself.
70. And while in this terrible form, which had the courage to stand near
him? Seeing him so incensed, each and every one ran for the fear of his
life.
71. Suddenly flying into a rage, he would sometimes take out his anger on
the devotees. At other times, softer even than wax, he would be the
very image of Tranquility and Forgiveness.
72. Sometimes he appeared as ferocious as the Fire of Universal
Destruction and kept the devotees as on the sharp edge of a sword. But
sometimes he was cheerful and even softer than butter.
73. Outwardly, he may tremble with rage; rotate his eyeballs vigorously;
but at heart, there flowed a spring of compassion, as in a mother for her
child.
74. In the very next moment, he regained his usual calm and composure
and called out loudly to the devotees to come to him, saying, “Even if I
seem to be angry with someone, my heart knows no anger.
75. “Should a mother push her child away with a kick, or the ocean sends
the river back, only then it is possible that I will repulse you or harm you
in any way.
76. “I am absolutely in the power of my devotees and stand by their side.
Forever I am hungering after their love and readily answer their call in
distress.
77. Even while narrating this part of the story, another, most appropriate
tale comes to my mind which I shall narrate. Listen to it attentively, O
listeners!
78. Siddique Phalake, a Muslim resident of Kalyan, once cam to Shirdi,
having just returned from the pilgrimage to Mecca-Medina.
79. The old Haji put up in the northward-facing Chavadi. For the first nine
months, Baba did not favour him with any notice and see displeased.
80. Time was not ripe yet, and all his wearisome trips to the mosque were
wasted. He tried in different ways, but Baba would not even look at
him.
81. The doors of the mosque were open to all; nobody had to manoeuvre a
secret entry. But Phalake had no permission to come up the steps of the
mosque.
82. Phalake grew very sad at heart. ‘How strange is this Fate, that I cannot
even put my foot in that mosque! I wonder what terrible sin I could
have committed!
83. ‘By what means can I win his grace? This was the only thought that
tormented Phalake’s heart, like a disease, day and night.
84. Suddenly, some said to him, ‘Do not despair; seem Madhavrao’s held
and your wish will be fulfilled.
85. ‘If you neglect to take the darshan of Nandi first, how do you expect
Shankar to be pleased?’ To Phalake, this appeared to be a better course
to follow.
86. Prima facie, this may appear to be an exaggeration to the listeners. But
such indeed had been the experience of the devotees when they went
to Shirdi for Baba’s darshan.
87. Those who wished to have a quiet, undisturbed conversation with Baba,
would always take Madhavrao with them, initially.
88. He would then introduce the topic in soft sweet tones as to who had
come, from where and for what purpose. On this introduction, Samarth
would then be induced to converse.
89. Hearing all this, Haji importuned Madhavrao, saying ‘Please remove this
restlessness agitation of my mind, once for all, and help me attain the
unattainable.’
90. Under such urging upon this consideration, Madhavrao resolved firmly,
that whether the task be easy or difficult, he would give it a try.
91. He went to the mosque and ventured to bring up the topic slowly,
cautiously, ‘Baba, that old man is so sad, so distressed! Oh, why don’t
you oblige him?
92. ‘That Haji has been to Mecca-Median and has now come to Shirdi for
your darshan. How can you not feel compassion for him? Oh, do please
allow him to come to the mosque!
93. ‘Countless people come, take darshan in the mosque, returning
instantaneously. Why then is he singled out to waste away in languor?
94. ‘Do be kind and compassionate towards him, at last, and let him come
to the mosque. Then he will be able to say to you what he wishes and
go away immediately.’
95. “Shama, you are as a new-born infant, as yet! Unless Allah favour him,
what can I do?
96. “Can anyone step up to this mosque without being Allahmiya’s debtor?
Inscrutable are the ways of this Fakir here. Over him, I have no control.
97. “All the same, go and ask him clearly whether he will carefully walk up
the narrow path, which goes straight, beyond the Baravi.”
98. When asked, the Haji said, ‘However difficult it may be, I shall carefully
treat on the path. But give me personal audience, O Sai, let me sit at
your feet.
99. On hearing this reply from Shama, Baba said, “Ask him further, ‘will you
give me forth thousand rupees in four installments?”
100. To Madhavrao, who conveyed this message, the Haji said, ‘Is this any
question to be asked! Oh, will I not give even forth lakhs when asked?
What the, of thousands!’
101. When Baba heard this, he said further, “We intend to kill a goat in the
mosque today. Ask him which part of the meat he wants.
102. “Does he want the meat-covered bones, or is his heart set on having the
sex organs? Go, ask that old fellow what it is that he definitely wants.
103. Madhavrao conveyed Baba’s message fully to the Haji. And the Haji
categorically, ‘I want none of it.’
104. ‘If he wishes to give me something, then I have only one wish – that
even if I can get a morsel from that earthen vessel of food, I shall be
blessed.’
105. Madhavrao duly conveyed Haji’s reply. But as he heard it, Baba at once
flew into a rage.
106. Himself, he picked up the earthen vessel of food and pitchers of water
and flung them out of the door. Fiercely biting his own hands, he came
and stood next to the Haji.
107. Catching his Kafni with both his hands, he lifted it up in front of the Haji
and said, “Who do you think you are that you boast vainly in my
presence?
108. “You are flaunting the wisdom of your old age! Is this how you read
your Quran – which a pilgrimage to Mecca has made you so proud and
haughty? But you do not know me yet!”
109. He reviled him thus, hurled at him unutterable abuses! The Haji was
absolutely stunned! Baba then went back. 10/8/5
110. On entering the courtyard of the mosque, he saw some farm-women
selling mangoes. He bought all their baskets of fruit and sent them to
the Haji.
111. At once he turned back and once again, went to that Phalake and taking
out fifty-five rupees from his pocket, counted them, one by one, on the
Haji’s head.
112. The affection between them grew thereafter. The Haji was invited for a
meal – as if both had forgotten all that had passed before! And the Haji
was absorbed in the experience of pure joy.
113. Later, the Haji left Shirdi, but returned once again, and became more
and more attached to Baba. And even afterwards, Baba continued to
give him money, from time to time.
114. Once I saw Sai Samarth praying to Indra, the god of thunder, who rules
over the clouds, and I was struck with amazement.
115. It was a most terrifying moment. The entire sky was overcast and dark.
Birds and animals were stricken with fear. There was a fierce gale,
accompanied by heavy showers.
116. It was late evening; the sun had already set. Suddenly there was a
whirlwind and as the wind roared there was a great commotion
everywhere.
117. To add to it, the clouds thundered overhead; the lightning cracked, the
squally wind continued to roar and there followed a heavy downpour of
rain.
118. The clouds rained cats and dogs; pit-pat came the hailstones, thick and
fast; the villagers were full of apprehensions; the cattle bellowed
helplessly.
119. Under the eaves of the mosque the beggars thronged together for
shelter. The cattle with their calves huddled there, too! The mosque
was over-crowded.
120. There was water, and nothing but water, everywhere, and in each
quarter! The grass was forcefully borne away on the torrent of water,
and the crop in the barn, all cut and ready, was soaked through and
through. Among the people chaos and bewilderment reigned supreme.
121. The villagers panicked and huddled into the Sabha-mandap; some took
shelter under the eaves of the mosque. They had all come in
supplication to Baba.
122. Jogai, Jakhai, Marai, Shani, Shankar, Ambabai, Maruti, Khandoba,
Mhalsapati – all these gods and goddesses were in Shirdi, in some place
or the other.
123. But in times of trouble, none was of help to the villagers. It was Sai
alone – their living God, who came running to their rescue in the hour
of need.
124. And he needed no animal sacrifice – of a goat or a cock; nor any offering
of money. Sincere love and faith was all that he hungered after and
then, all their troubles would be destroyed.
125. When he saw how terrified the people were, Maharaj’s heart was
deeply moved by compassion. Leaving his seat he came forward and
stood on the edge of the raised front portion of the mosque.
126. The sky thundered; the lightning flashed and cracked. And in the midst
of all this stood Sai Maharaj, raising his voice to the highest pitch and
straining every nerve, as he roared.
127. Dearer than their own life are the devotees, the sadhus and saints, to
the gods and it is according to their wishes that the gods act. For them,
the gods even appear on the earth.
128. When the devotees implore their help, gods have to take up the cudgels
on their behalf and rush to their rescue, recalling their great devotion.
129. Roar followed upon a terrifying roar and the sound seemed to fill the
sky above. The mosque itself seemed to shake, to tremble as the sound
deafened the ears of all.
130. The high-pitched voice resounded, like a mountain-echo, through
mosques and temples. At once, the Cloud restrained its thunder; the
pouring rain checked itself.
131. Baba’s mighty voice shook the entire Sabha-mandap. Perplexed and
motionless, the devotees stood still, wherever they happened to be.
132. Truly, how inscrutable are Baba’s ways! The rain abated; the wind
receded at once; the haziness of the fog melted away.
133. Gradually, the rain tapered off; the squally wind subsided; clusters of
stars appeared as the veil of darkness lifted from the sky, at that time.
134. Later, the rain ceased altogether. The fierce wind was becalmed; the
moon appeared in the sky. Everybody was happy and at peace.
135. Lord Indra seemed to have taken pity! Moreover, a saint’s word had to
be honoured. Thus the clouds dispersed in every direction and calm
reigned after the storm.
136. The rain ceased, altogether; a gentle breeze began to blow; the
rumblings in the sky subsided completely and the birds and animals
took heart.
137. The cattle wandered off, with their calves, from the shelter they had
found under the eaves of houses and roamed around freely and
fearlessly. The birds flew high into the sky.
138. Being witness earlier to the terrifying spectacle, people now thanked
Baba profusely and went back to their respective homes. The cattle,
now reassured, scattered here and there.
139. Such is this Sai, Kindness incarnate! Great is his love for his devotees,
and as tender as a mother’s love for her child! How can I ever describe it
adequately?
140. Equally great was his power over fire. Listen attentively, O Listeners! to
a brief story in this connection. It will illustrate Baba’s unique power
and control over the elements.
141. Once, the fire in the dhuni suddenly flared up at midday. At such a time,
who had the courage to stand near it? The flames soared up in a
tumultuous surge.
142. The fire raged wildly as tongues of flame leapt up, touching the wooden
planks of the ceiling. The mosque, it seemed, would be reduced to
ashes in no time in this conflagration.
143. Yet Baba was unruffled and calm. Utterly amazed, the people in their
worry and anxiety exclaimed, ‘Oh, how perfectly calm and composed
Baba is!’
144. Someone cried, ‘Hurry up! Bring some water! Another said, ‘But who
will pour it? If you try to do so, the baton will come down heavily on
you. Who will dare to come forward?
145. Their minds were all agitated and impatient. But none had the courage
to ask. Then Baba himself stirred restlessly and put his hand to the
baton.
146. Looking at the blazing fire he took the baton in hand and struck blow
upon blow, saying, “Move, move back! Go!”
147. He struck hard at the column, which stood at about an arm’s length
from the dhuni, and staring at the flame kept on saying “Calm, calm
down!”
148. With every stroke the flame began to cower, losing its fierceness.
Gradually the dhuni became calm. People too lost their fear.
149. Such is this Sai, the greatest among the saints, an Incarnation of God
Himself, who will place his hand of benediction on your head as you
place it on his feet in total surrender.
150. He who will read this chapter regularly with faith and devotion will
enjoy peace of mind and be free from all trouble.
151. What more can I say? Purify your heart, be regular in religious
observances and worship Sai whole-heartedly and you will attain the
Eternal Brahman (i.e. God).
152. All your desires – even the most uncommon ones – will be fulfilled and
you will become completely free from all desires in the end. You will
thus attain to a state of ‘Sayujya-mukti’, which is difficult to attain.
Everlasting peace and contentment will fill your heart.
153. Hence the devotees who wish to enjoy a never-ending awareness of
spiritual bliss, should read this chapter with reverence, again and again.
154. Such repeated readings of the stories will purify the mind and turn it
towards the attainment of spiritual welfare; all that is undesirable and
evil will be warded off and that which is desirable and good will be
attained. Everyone can experience Baba’s wonderful power (by such
readings).
155. Hemadpant surrenders to Sai. The next chapter is very sacred and
describes the greatness of guru-shishya relationship and how a guru-
putra had his guru Gholap darshan.
156. ‘However sore the trial, a devotee should never abandon his own guru-
dev.’ This is the truth of which Sai gave an actual experience to his
devotees and confirmed them in their faith in their own guru.
157. All the devotees who surrendered to him were given the marvelous
experience of seeing their own guru in Sai’s place as they took his
darshan. Some in one way, others in another, but each was confirmed
in his faith and devotion to his own personal guru.
Weal to be all! Here ends the eleventh chapter of

‘A Narration of Sai’s Greatness’
10/09/05
12
Shri Sant Gholap – Ramdarshan
1. Glory be to you, O Sadguru Sainath. I bow my head at your feet in

obeisance. Unperturbed by passions, forever Self-absorbed that you
are, have mercy on him (i.e. me), who has taken refuge at your feet.
2. Truth, Knowledge and Joy Incarnate, a store of blissful happiness
you are the source of comfort and pleasure of the suffering (humanity),
who are scorched by the worldly sorrows. Your teaching of non-duality
removes the illusion of duality from the minds of even the most slow-
witted of people.
3. Most fortunate indeed are those who have not only described you
as all-pervading, and as expensive as the sky above, but have actually
experienced these qualities.
4. To protect the sadhus and to destroy the wicked – this is the
purpose of the incarnation of God on this earth. But stranger still is the
case with these saints.
5. To them the sadhu and the wicked are both equal. Their heart
knows not to differentiate between them as one being great and the
other, mean. Both are the same to them.
6. In fact, the saints are, in a sense, greater than gods themselves. For,
moved by compassion and love for the meek and the poor, they first set
the unrighteous on the path of righteousness.
7. To the ocean of worldly life, they are as the sage Agasti; to the
darkness of ignorance they are as the sun. if is thus, in them, that God
dwells, in fact, they are not different from God at all.
8. My Sai is one amongst these, and has appeared on this earth for the
welfare of his devotees. He is Jnandev incarnate, fixed in the grandeur
and light of Kaivalya (Oneness of God).
9. With great compassion and love for all the living creatures, he was
yet totally without any attachment to all else. But though, had affection
for one and detachment for the others, he looked upon all, equally and
without hostility.
10. Without enmity or friendship, treating rich and poor alike – such
was this Sai, the great Mahatma. And now listen to his greatness and
glory.
11. Saints expend freely of their accumulated merit in the cause of their
devotees, to whom they are drawn by their loving devotion. And no
obstacle, neither the hill nor the dale, is too great for them to overcome
when thy rush to the rescue of their devotees.
12. There are people who, in their ignorance, know not what spirituality
is. They are caught up in their attachment to their wife, sons, wealth.
Leave out these poor, ignorant creatures.
13. Even God is merciful, loving and tender to these ignorant, guileless
beings. But those who turn their backs to God and move away from Him
burn in their own conceit.
14. A saint will be moved to compassion and will take the ignorant
under his wings so that faith may spring in them at once. But vain is the
arrogant pride of learning.
15. The foolish, who consider themselves learned, are puffed up with
empty pride and deride the path of devotion. But not for us the
company of these fools!
16. We want neither the revolt against the Varnas nor yet an undue,
exaggerated pride in them. We should not turn rigid adherents of
Varnashram-dharma nor be the pretentious, learned Pandits who deny
the very authority of the Vedas.
17. Those who have mastered the Vedas and the Vedangas and are
thereby intoxicated with pride in their learning, it is they who come in
the way of devotion and have no hope of being saved.
18. An ignorant man will overcome the fear of worldly life on the
strength of his faith. But no one can ever solve the puzzles of these
learned Pandits.
19. By reposing faith in the saints, the ignorance of the ignorant will be
dispelled and the learned who pride themselves on their own learning,
will be spared numerous doubts and surmises, giving rise to good
thoughts and feelings in their hearts.
20. And now, just listen to what a strange thing once came to pass, out
of sheer good fortune! A rigid ritualist was thus destined to enjoy the
rare good fortune of meeting Sai.
21. His avowed purpose of the visit was quite different from what Fate
willed it to be. As a result, he gained by his visit to Shirdi where he had
darshan of his own guru.
22. You must listen, O listeners to that most interesting tale which
beings out the greatness of the guru and he gives an actual experience
of his love to the guru-devotees.
23. Once, a rigid ritualistic Agnihotri Brahmin, Mulay by name, came
from Nasik, the holy place of pilgrimage, to Shirdi, by virtue of his
accumulated past merit.
24. Without a store of such merit, no one could stay in Shirdi, even for a
moment. However firm one’s resolve to stay might be, all machinations
failed before Baba’s wish.
25. One may well say, ‘I will go and stay there as long as I wish’; but it is
not in his hands to do so, for he is totally in the power of another.
26. Many who had firmly resolved and were absolutely certain of
succeeding, gave up the effort, ultimately, in helplessness. Sai is a deity
with his own indomitable will before whom the conceit of others falls
off altogether.
27. Till such time as it is destined, Baba will not remember us, nor even
will his praises fall on our ears. Where, when, is the question of our
being inspired to take his darshan?
28. Many had cherished the fond wish to go for the darshan of Sai
Samarth. Finally, Sai attained Nirvana, but such an opportunity never
came their way.
29. There were others who kept on postponing their visit from time to
time and their propensity for delaying itself came in the way of their
visit. Ultimately, they never made it to Shirdi and Baba too, passed
away.
30. Postponing it from morrow to morrow, in the end, they missed the
opportunity to meet him in person and regretted it forever. Thus they
lost the chance of having his darshan altogether.
31. It is the unfulfilled wish of all such people that will be satisfied by
listening respectfully and with faith, to these stories; although it can be
but a poor substitute.
32. But then, even those who, by their good fortune, did go; and were
satiated by his darshan, by his touch – were they able to stay in Shirdi
to their heart’s desire? Well, it is Baba who must permit!
33. By his own efforts alone, none could go; nor could one stay on,
however keen his desire. One could stay only as Baba commanded and
return, the moment he said, “Go back”.
34. Kaka Mahajani once travelled from Bombay to Shirdi, intending to
stay there for a week and then come back.
35. Preparations for the birth celebrations of Lord Krishna would being
in advance. The Chavadi would be decorated beautifully; a cradle would
be tied in front of Baba’s seat, amidst great rejoicing.
36. Kaka had arrived at Shirdi a little early, intending to participate in
the festivities of the joyous Gokulashtami celebrations, in person.
37. But, right at the beginning, as he went for darshan, Baba said, “So
when do you return home?” On hearing this, Kaka was taken aback!
38. ‘Why this question the moment I met him?’ wondered Kaka. In fact,
he was very keen on staying in Shirdi for eight days.
39. But as Baba put the questions, he himself prompted the expected
answer to Kaka. The answer that Kaka gave was thus the most
appropriate one.
40. ‘Whenever Baba gives me the command, I shall return home’, he
said. And even as these words came from Kaka’s mouth, “Do go back
tomorrow”, Baba said.
41. Obeying the command with great reverence, he made obeisance to
Baba and left on that same day, although it was very special occasion of
the Gokulashtami festival.
42. But later, when he reached home and went to his place of work, he
saw that his employer was anxiously waiting for his return.
43. The munim (managing clerk) had suddenly taken ill and the
employer was in urgent need of Kaka’ help. In fact, he had already
dispatched a letter to Shirdi, calling Kaka back, at once.
44. And when the postman came enquiring after him Kaka had already
left for Shirdi. The letter was then sent back and Kaka received it on
reaching home.
45. Running contrary to this is the short take about how the devotees
do not understand their own welfare, whereas Sai know it clearly. Just
listen to it!
46. Once, a renowned lawyer of Nasik, Bhausaheb Dhumal by name,
and one of Baba’s loving devotees, came to Shirdi, just to have Baba’s
darshan.
47. He intended to take the darshan quickly, make obeisance to Baba’s
feet and on getting Baba’s blessings and udi, to return at once.
48. On his return journey, Dhumal had to get down at Niphad where he
had to attend a court case.
49. Though such had been his plan, Baba knew what was right for him
and what was not. So when he asked leave to return, Baba refused it to
him.
50. Moreover, Baba detained him for a week, refusing permission, in no
uncertain terms. And the hearing of the court case was also delayed,
the matter being adjourned thrice.
51. Dhumal was made to stay a few days over a week; while on the
dates set for the hearing, the judge too, would become unwell.
52. Never before had the judge offered such unbearable colic as he did
on those days! With the result, the hearing was inevitably adjourned.
As for Dhumal, his time was put to the best possible use.
53. For Dhumal, it was the privilege of Sai’s company; for his client a
relief from anxiety and worry; everything came about so easily and
effortlessly by just reposing full trust in Sai.
54. Later, at the right time, Dhumal was granted leave to go and his
work was accomplished satisfactorily. Such is the inscrutable leela of
Sai.
55. The court case went on for four months, the matter passing through
the hands of four different judges. But in the end, Dhumal succeeded in
getting an acquittal for his client.
56. Now listen to shit incident, when Sai once, took up the side of Mrs
Nimonkar, wife of his most excellent devotee, Nanasaheb Nimonkar.
57. A ‘vatandar’ of the village Nimon, the government had also vested
in his hands the powers of an honorary magistrate. He was therefore,
very influential.
58. Eldest among Madhavrao’s cousins, he was very advanced in age
and very highly respected. His wife was also a devout lady and Sai was
the tutelary deity to them both.
59. Leaving their ‘vatani’ village, they both had come to stay in Shirdi
and pledging their trust in Sai, they spent their days in contentment.
60. Long before sunrise would they be up and would finish their early
morning bath, pooja etc. they would then come with unfailing
regularity to the Chavadi to perform the arati at daybreak.
61. Thereafter, Nana used to stay with Baba till sunset, busy in his
service as he recited to himself his daily ‘stotras’.
62. He would accompany Baba on his daily round to the Lendi, bringing
him back to the mosque at the end. Very lovingly he served Baba, in
whatever way he could.
63. The lady would also serve Baba during the day with loving devotion,
doing everything in her power, to be of use.
64. Only for having a bath, cooking the meals or sleeping at night,
would she repair to her lodgings.
65. The rest of the time was spent by this devout couple, in Baba’s
company morning, noon and evening.
66. If the dedicated service of these two were to be narrated in detail
this book will far exceed its limit. Hence, I shall now narrate only what
is relevant in the present context.
67. The lady wanted to go to Belapur where her son was slightly unwell.
So, after conferring with her husband, she made preparations to go
thither.
68. Later, she consulted Baba too, as was the usual practice and when
he gave his consent she conveyed it to her husband.
69. Everything was thus fixed for her visit to Belapur. But Nana then
said that she must return the very next day.
70. Of course, Nana had his reasons for so saying. And so, he said, ‘Go,
but return immediately’. His wife was rather sad at heart on hearing
this.
71. The next day was the new moon of ‘Pola’, which she wanted to
spend there. Nay, it was her ardent wish. But Nana would not agree.
72. Moreover, it was the new moon and inauspicious for travel. The
lady was greatly worried as to how the problem could be resolved.
73. Unless she went to Belapur her mind would not be at rest. Yet, she
did not want to hurt her husband’s feelings. How then, could she
disobey his word?
74. All the same, she made preparations for the journey and as she was
about to set out she came to make obeisance to Baba when he was
going to the Lendi.
75. Whenever people are going on a journey, they bow in obeisance to
the gods for a safe journey. This same custom was followed in Shirdi,
too.
76. And since Sai was their god in Shirdi, whatever may be their hurry
and urgency, people always bowed at his feet before leaving.
77. Accordingly, the lady bowed at Baba’s feet, as Baba stood for a
moment in front of the Sathe-wada.
78. All, young and old, including Nanasaheb Nimonkar, who had come
there for darshan, made obeisance to Baba. 10/11/05 8 pages from
today + 5 tomorrow = 13 pages.
79. In front of all these people and especially in the presence of Nana,
Baba spoke to the lady, words which were most befitting the occasion.
80. As she lowered her head on his feet and asked for permission to
leave, “Go quickly”, he said “and let your mind be at rest.
81. “And having gone so far, all the way, stay on for 3-4 days happily at
Belapur, meet everyone there and then return to Shirdi”.
82. Baba’s words, coming quite unexpectedly, brought great relief and
satisfaction to the lady. Nimonkar also took the hint. Both were thus
satisfied.
83. In short, we may make plans, but we know not what has gone
before or is to follow after. Only the saints know what is good or bad
for us; for there is nothing that they do not know.
84. Past, present and future, is to them as clear as a myrobalan in the
palm of their hand. It follows then that when devotees acti in
obedience to their command, they enjoy happiness and peace.
85. And now, I shall proceed with the narration of the main story, to
continue what has already been told as to how Sai was gracious to
Mulay and gave him the darshan of his own guru.
86. Mulay had really come to meet Shrimnat Bapusaheb Butti, in Shirdi,
wanting to return immediately thereafter.
87. Although such had been his plan, Baba had another purpose for his
visit. Listen carefully now, to that miracle, to that secret purpose.
88. Mulay met Shrimant (Butti) as he had intended. Thereafter Butti
and some others go up to go to the mosque, seeing which, Mulay also,
felt a desire to join them. So he set out with them.
89. Now Mulay had not only studied the six Shastras deeply, but was
also proficient in Astrology and well-versed in chiromancy or Palmistry.
He was absolutely delighted on having Baba’s darshan.
90. The loving devotees made sincere offerings to Baba, of a profusion
of fruit and sweetmeats like pedhas, barfi, coconuts etc.
91. Moreover, there came to the door, the farm women to sell guavas,
bananas, sugar-cane etc. When Baba so wished, he would buy these
things spending money from his own pocket.
92. He would spend his money to buy baskets of mangoes or call for
large quantities of bananas and distribute them to the devotees to his
heart’s content.
93. Picking up the mangoes, one by one, in his hand, he would press and
rub the fruit between his palms to soften it. And then he would pass it
on to the devotees to suck the juice.
94. Thus softened, the mango had just to be put to the lips and all the
juice could be sucked at once as if from a dish filled with the mango
juice. The skin and the stone could then be thrown away.
95. Most remarkable was his way with the bananas! The devotees were
given the sweet fleshy part of the fruit while Baba would eat only the
skin. O how marvelous were Baba’s ways!
96. And this fruit would be distributed to all his devotees by Baba, with
his own hands; while as for himself, only once in a while would he taste
just one out of it all.
97. According to his usual practice, Baba had brought baskets full of
bananas on that day and was distributing them at that time.
98. Shastribua (i.e. Mulay) was, however, quite astonished when he saw
Baba’s feet and had a great desire to read the lines, signs of good
fortune, etc., on his feet.
99. Kakasaheb Dikshit was nearby at the time. He picked up four
bananas and placed them in Baba’s hands.
100. Somebody urged Baba, ‘Baba, this is Mulay Shastri who resides in
the holy city of Nasik and by his great good fortune has come here to
bow at your feet. Do give him that fruit as prasad!’
101. Entreaties or otherwise, unless Baba himself wished it, he would
never give anything to anyone! So what could they do?
102. Moreover, Mulay too, did not want the bananas; he wanted Baba’s
hand to read the lines, and he stretched out his own for it. Baba paid no
attention, but continued to distribute the prasad to all.
103. Mulay pleaded with Baba, ‘Not the fruit, but give me your hand I
can read the lines and the signs on it.’ But Baba just would not give him
his hand. 16 pages pending + 5 regular = 21 pages.
104. Still, Mulay kept on forging his way ahead, stretching out his hand
for Baba’s, for palm-reading. Baba continued to take no notice, as if he
was totally unaware of any such happening!
105. And in fact, he just placed those four bananas on Mulay’s out-
stretched hand and asked him to sit down. But, to give his hand in
Mulay’s, he just refused.
106. He, whose body has been worn out in the service of God, all his life,
what had he to do with Palmistry? Sai, the Father and Mother to his
good devotees, was fulfilled in all his desires.
107. Observing Baba’s detached state, his utter disinterest in Palmistry,
Shastribua then restrained himself and gave up the attempt as
hopelessly.
108. For a while, he sat in silence and then returned to the wada with the
others. He then took a bath, clad the ‘sovala’ and began daily ritual of
Agnihotra.
109. Baba, here, set out, as usual, to go to the Lendi and said, “Let us
take with us today, an ochre walk. We will wear ochre-coloured robes
today.”
110. Everyone was surprised and wondered what Baba was going to do
with an ochre walk, why he should suddenly walk think of this ochre
chalk on that particular day.
111. Such cryptic style was characteristic of Baba. What could one make
of it? But carefully stored in our ears, when one pondered over it, many
interpretations could be found for it.
112. Moreover, the words of a saint are never without meaning, but are
full of profound significance. Who can weigh their importance
adequately?
113. Careful thought first, and then the utterance – such is the usual
practice of these saints. And their utterances too, are really translated
into conduct directly afterwards.
114. As per this established truth, words of the saints are never without
meaning and when carefully examined reveal deep significance.
115. Baba then returned from the Lendi. At once the kettledrums, horns
etc., began to resound. Bapusaheb Jog quickly suggested to Mulay;
116. ‘It is time for the arati. Are you coming to the mosque?’ But
Shastribua, with his rigid adherence to the rules of sovale, felt all the
awkwardness of his situation.
117. So he replied, ‘I will take darshan later in the afternoon’. Jog then
began to make preparations for the arati.
118. Baba had already come back and was sitting on his seat, talking to
people. The people offered their pooja and now, everything was ready
for the arati to start.
119. Suddenly Baba said, “Go, bring dakshina, from that Brahmin who
has just arrived.” At once, Bapusaheb Butti himself set out to ask for
dakshina.
120. Mulay had just finished his bath and having donned the sovale, was
sitting in an asan (yogic posture), with a calm and steady mind.
121. As he heard Baba’s message, doubt at once assailed his mind, ‘Why
should I give dakshina? I am a pure, Agnihotri Brahmin.
122. ‘Baba may be a great saint, but I am not beholden to him in any
way! Why does he ask me for dakshina?’ His mind was divided.
123. ‘(On the other hand), a saint like Sai is asking for dakshina, a
millionaire brings me the message’. Mulay had doubts in his mind, yet
he took some dakshina with him.
124. There was one more doubt. How could he go to the mosque, leaving
incomplete the ritual he had already begun? But, he could not bring
himself to say ‘no’ to Baba.
125. A doubting mind has no firmness of resolve, for his mind always
wavers. It never decides one way or the other. His state was like a
Trishanku.
126. But then, he made up his mind to go, entered the Sabhamandap and
stood at a distance.
127. ‘I am ‘sovala’, but the mosque is ‘ovala’. How can I go near Baba? So
thinking, he showered flowers on Baba, from the palms overclosing
each other. But all this took place only from a distance.
128. And lo! Before his very eyes a miracle took place! Baba became
invisible on his seat; instead he saw there his own revered guru,
Gholap!
129. Everyone else saw only Sai Samarth, as usual, but for Mulay’s eyes,
it was Gholapnath, who had already taken Samadhi, long ago. Mulay
was astonished beyond words.
130. Although the guru had, in fact, taken Samadhi, Mulay was amazed
when he saw him in person, in front of him. Fresh doubts arose in his
mind.
131. To think that all this was a dream, he was certainly not asleep. And
yet, if awake, how could his guru be sitting before him in person? How
was his mind so confused, so flustered? For a moment he was left
speechless!
132. To make sure, he pinched himself, saying, this cannot be all false.
Why should I have needless doubt and suspicions? I am here, not alone,
but with all these others, too!
133. Mulay was really, a Gholap-devotee. And though he had doubts
about Baba earlier, later on he became Baba’s devotee, with pure
unblemished mind.
134. Himself a high-caste Brahmin, who had acquired proficiency in
Vedas and Vedangas, the darshan of guru Gholap in the mosque had
left him wonderstruck!
135. He then went up the steps, bowed at the feet of his own guru and
stood, at a loss for words, with folded hands.
136. As he saw his Gholapswami in ochre robes, in the ochre ‘chhati’ of
the sanyasin, Mulay rushed forward at once and embraced his feet.
137. The pride in his high Varna fell off in an instant, the eyes were
purified with the collyrium of knowledge as he met his guru, the Light
Eternal, and his soul was enriched with that ‘Treasure of Knowledge’.
138. The proclivity to doubts and suspicions melted away; love for Baba
gushed out; with half-closed eyes he stood gazing at Baba’s feet.
139. It was the accumulated merit of several births that had come to
fruition, when he had Sai’s darshan, and as he bathed in the sacred
water, that was Sai’s feet, he felt that good fortune had smiled upon
him.
140. Everybody wondered what had happened all of a sudden, that after
throwing flowers at Baba from a distance, how was he, now actually
lowering his head on Baba’s feet!
141. All the others were singing Baba’s arati; but Mulay proclaimed in
loud tones, Gholap’s name and sang his arati at the top of his voice as
he got more and more absorbed in the love of his guru.
142. The pride in the special purity and sacredness of his ‘sovala’
evaporated; the rigidity about touching and not-touching softened.
Instead he prostrated himself before Baba in obeisance, as his eyes
closed in blissful joy.
143. But as he got up and opened his eyes, Gholapswami had
disappeared and in his place he saw Sai Samarth, asking for dakshina.
144. He saw Baba, the Joy Incarnate with his marvelous Power. The mind
stood still in awe and wonder, he forgot his earlier attitude towards
Baba.
145. Having seen Sai’s wonderful leela, he forgot hunger, thirst
everything! Mulay was in ecstasy to have his own guru’s darshan.
146. His mind was satiated. He prostrated before Baba and tears of joy
welled up as he bowed his head at Baba’s feet.
147. He offered whatever dakshina he had brought. Once again, he
lowered his head on Baba’s feet and his eyes filled up with tears of love,
the hair on his body stood on end with rapturous delight.
148. A lump rose in the throat and the ashta-bhavas choked his heart as
he said, “Not only are all my doubts resolved, but I have also met my
guru’.
149. All present there, including Mulay himself, were overcome by
powerful emotions of love and awe at Baba’s unique leelas. It was only
then, after the actual experience, that they understood the significance
of the ochre chalk!
150. It was the same Sai Maharaj, Mulay too, was the same person. How
then, did the transformation come about at that particular time, was
what they wondered at. But who can comprehend Baba’s mysterious
ways? Inscrutable indeed, are his leelas!
151. Equally wonderful was the experience of the Mamlatdar, who was
keenly desirous of Sai-darshan and set out for Shirdi, taking with him a
doctor friend.
152. The doctor, a Brahmin, was righteous man and a great devotee of
Shri Ram. He was a scrupulous follower of the discipline of rites, rituals,
vow, etc., as prescribed by the Shastras.
153. Sai Baba was a Muslim; whereas his tutelary deity was Shri Ram.
Hence he had already warned his friend that he would not bow before
Baba in obeisance.
154. ‘I cannot bring myself to make obeisance at the feet of a Muslim
and therefore I have had reservations about going to Shirdi, right from
the beginning.’
155. ‘No one will press you to touch his feet. Nobody will be obdurate on
this point. Do not entertain any such ideas and make up your mind
firmly to go.
156. ‘Never will Baba say “Make obeisance to me”. When the Mamlatdar
gave his firm assurance, the doctor had the inclination to go.
157. In deference to his friend’s words he made up his mind firmly,
pushing aside all his doubts and set out to have Baba’s darshan.
158. And, the wonder of wonders! When he arrived in Shirdi and went to
the mosque for darshan, it was he himself, who first prostrated before
Baba! His friend stared in amazement.
159. So he asked him, ‘How did you forget your own firm resolve? And
how did you prostrate before a Muslim? And that too, in my presence?’
160. It was then that the doctor narrated to him the marvel of his
experience! ‘It was Shri Ram, He of the dark blue complexion, who I saw
and I at once bowed to that pure, beautiful, comely figure!
161. ‘See it is he who is sitting on the seat; He it is, who is speaking to
all.’ But even as he spoke these words, in an instant, he began to see
Sai’s figure in the place of Shri Ram.
162. At this, the doctor was all astonished! ‘How can I call this a dream?
How can he be a Muslim? No, indeed! He is a yogi, an Incarnation of
God!’
163. The great saint Chokhamela was a Mahar, by caste; Rohidas was a
cobbler; Sajan was a butcher, who killed animals for a livelihood. But
who ever thinks of the castes of these saints?
164. The saints incarnate in this world, leaving their formless,
attributeless state, only for the benefit of the world, to free the
devotees from the cycle of births and deaths.
165. And this Sai is the veritable Kalpa-druma, the wish-fulfilling tree!
This moment he is Sai, in the next moment he becomes Ram! Truly, he
has destroyed the illusion of my self-conceit, by making me bow my
head in obeisance!
166. On the very next day, he took a vow that he would not put his foot
into the mosque unless Baba blesses him with his grace. And to this
end, he undertook a fast in Shirdi.
167. Three days passed by. As the fourth day dawned, listen attentively
to what happened.
168. A friend of his, who had settled down in Khandesh, suddenly arrived
in Shirdi for Sai’s darshan.
169. Meeting him after nine long years, his joy knew no bounds. At once,
the doctor too followed his friend to the mosque!
170. He immediately made obeisance when he went. So Baba said, “So
doctor, did anyone come to call you? Then tell me first, why have you
come?”
171. As he heard this pointed question, the doctor’s heart was overcome
with emotion. He remembered his own resolve and was filled with
sadness and regret.
172. But on that same day, in the hour of midnight, Baba’s Grace
descended on him, as he tasted the sweetness of blissful happiness in
his sleep.
173. Later, the doctor returned to his own village, but continued to
experience that state of Perfect Bliss for the next fifteen days. His faith
and devotion towards Sai grew steadily thereafter. 10/13/05 15 old + 5
new = 20 tomorrow.
174. Innumerable are such experiences of Sai which are, one more
marvelous than the other, and will only enhance the glory of this book.
But I restrain myself from narrating them all for the fear of lengthening
of the book.
175. My listeners must have been amazed on reading the main story of
Mulay that came in the beginning. But they must know its essence, the
moral of the story.
176. ‘Whoever may be one’s guru, one must repose one’s full and firm
trust in him. It should not be placed anywhere ‘else.’ This is the real
significance of the story, which should be firmly fixed in our minds.
177. There seems no other purpose than this in this marvelous leela of
Baba. Whatever else others may draw from it, this is the true
significance here.
178. Far greater may be the fame of other gurus; our guru may have
none of it. But full faith must be reposed only in our own guru. This is
the moral of the story.
179. Whichever sacred texts or Puranas you search, in essence they are
full of the same significance. But faith does not come easily, unless one
gets a direct proof of it, as in this particular experience.
180. Without a steadfast faith, those who parade themselves as ‘Self-
realized souls’, suffer all thorough their lives, as we see clearly, time
and again.
181. They are neither here nor there, are perpetually wrapped up in
cares and worries, without having a moment’s peace or rest. And yet,
they boast of being emancipated!
182. Now, the next chapter will be even more absorbing than this one.
Sai’s darshan, taken over and over again, will bring the experience of
joy, unbounded.
183. I will narrate how his devotee Bhimaji Patil was cured of
tuberculosis and how Baba confirmed his faith in Chandorkar, through a
vision.
184. Such is the immense power of the mere darshan of Sai, which frees
us from all our sins, and gives us, in abundant measure, highest
pleasures of this world as well as those of the life hereafter.
185. Just a merest glance of the great Yogis can wash away the sins of the
atheists, then what of the believers? Their sins are destroyed most
equally.
186. He, who has fixed his mind in the Brahman, has directly
experienced. Revelation, such a mahatma, by the power of his merest
glance, will enable one to overcome the most unsurmountable of sins.
187. Such are Baba’s incomprehensible leelas! Baba has love for you.
Hence all of you, learned or ignorant, listen to this story with a pure
heart.
188. Where there is tender, loving devotion, where there is a fond
attachment to Baba, there alone is the manifestation of a true yearning
of love. There alone is to be seen a real joy in listening to his story.
189. Hemad bows at Sai’s feet, which alone are a sure and true refuge of
the faithful. To their power, there is no limit. They are strong enough to
destroy the fear of the worldly life.
Weal to be all! Here ends the twelfth chapter of

“Shri Sai Samarath Satcharit”, called
‘Shri Sant Gholap – Ramdarshan’,
13
The Cure of Bhimaji’s Tuberculosis
DEITY, TO SHRI SITA-RAMCHANDRA MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO THE
1. In expression, very brief and aphoristic, but in the gravity of their

meaning, most profound; wide and comprehensive in their
application, and yet, equally compressed –
2. Such were Baba’s words, which were very deep in significance and
substance; and so perfectly well-balanced and precious—they were
never meaningless or in vain!
3. Follow you goal, consistent with what has gone before and what is
to follow; act in compliance with what has been ordained. For ever
be content and never leave place for worry or anxiety.
4. “Look! Even though I have become a fakir, freeing myself from all
care, without the encumbrances of a house and a family and am
sitting in one place, calm and still, abandoning all the cares and
vexations of life.
5. “Still this irresistible Maya harasses me, time and again. I may well
forget her, but she never forgets me, but clings fast to me, all the
time!
6. “She is the Adimaya of Shri Hari, who has distracted even Brahma
and other gods! What then, is the case of a weak fakir like me,
before her?
7. “But when Hari Himself is pleased, only then will she be destroyed.
Without ceaseless Hari-bhajan, there is no release from his Maya.
8. Such was the great importance of Maya that Baba explained to his
devotees. And to ward off her influence, he advised God’ service
through constant singing of His praises.
9. ‘Saints are my living image’. So said Shri Krishna Himself in the
Bhagvat. Who doe not know these words pronounced so clearly to
Uddhav by Hari?
10. Hence, listen with humility to the profound Truth that Sai Samarth
the Compassionate One, uttered for the welfare of his devotees.
11. “Only those virtuous souls, whose sins had all been obviated
worshipped me and recognized my mark.
12. “If only you will utter ‘Sai, Sai’ all the time, I will with my grace
present you even the seven seas (i.e. protect you even beyond the
seven seas). Trust these words of mine and you will achieve your
welfare, most certainly.
13. “I do not, need either all the elaborate articles of pooja or the
sixteen, even eightfold ceremonies or rites of pooja. Where there is
boundless faith, I abide there.”
14. So Baba had said, time and time again, out of his love for his
devotees. Now we can find comfort only in remembering his
affectionate words.
15. And just see, what a marvelous thing was done by this Sai, the
Compassionate Friend, the Protector of all who seek refuge, clearly
espousing the cause of his devotees!
16. Without allowing the mind to be diverted, with full concentration,
listen to the whole of this new story and you will find fulfilment.
17. Where the shower of nectarine words from Sai’s mouth is itself the
fountain of strength and satisfaction, who, with his own welfare in
mind, will tire of the effort to come to Shirdi?
18. In the last chapter, the story of an Agnihotri Brahmin was narrated,
where he was given darshan of his own guru, who had already taken
samadhi, thereby bringing him great joy.
19. Now this chapter is even sweeter than the last. A devotee,
enfeebled by tuberculosis, was restored to good health by breaking
off his evil habit, in a dream.
20. And so, listen, O faithful ones, with full concentration, to this
marvelous Life of Sainath, which destroys all sin.
21. This ‘Life’ is as purifying, as sanctifying, as the water of the Ganges,
which helps attain liberation in this world as in the next. Blessed,
blessed are the ears of those who listen to it!
22. We may compare it with the ‘Amrit’ (or the drink of the Immortals),
but can it be sweeter than this? And if ‘Amrit’ protects life, this ‘Life’
protects us from future births altogether.
23. Living beings think they are all powerful. But he who thinks he can
do what pleases him, should listen to this story.
24. If the living being were truly free, why should sorrow and suffering
alone be his lot, when he toils for happiness, day and night? But
such indeed, is the power of his Fate.
25. Though always quick to avoid suffering, here, there, everywhere –
yet if follows him promptly.
26. In trying to ward it off, it embraces him more closely; in shaking it
off, it clings faster than ever! In vain does the creature struggle! In
vain is the arduous effort, day in and day out!
27. Had the creature been really free, he would have sought nothing but
happiness and would not have touched anything with even a
suspicion of sorrow or suffering.
28. Because of his free will he would never have committed a sin, but
would have accumulated merit in abundance, to ensure greater
happiness for himself.
29. But a creature is not free. He is pursued by a chain of karma. And
strange are the workings of this karma, which pulls the strings in the
life of a living being.
30. With the result, though we may set our sights on virtue, we are
drawn compellingly towards sin. While looking for good, virtuous
deeds, the body always comes in contact with evil deeds.
31. But now, listen my listeners, to the story of Bhimaji Patil of
Narayangaon, which is in the Junnar taluka of Pune district. In
sweetness, the take is a veritable overflow of Amrit.
32. Bhimaji was well-to-do and hospitable to the visitors, especially in
the matter of serving food. Never touched by sadness, his
countenance always had a glow of happiness.
33. But inexplicable are the ways of Destiny, which brings us gains and
losses for which we cannot account. Suffering resulting from our
karma come to our lot, and disease afflicts us that we do not seem
to deserve.
34. In the year 1909, misfortune dogged Bhimaji, when he had an attach
of pulmonary consumption and began to run a temperature.
35. Then started fits of unbearable coughing; the fever began to rise
sharply and waxed stronger, day after day. Bhimaji was dismayed.
36. There would be froth at the mouth, all the time and mouthfuls of
brackens spittles of blood. The stomach would have a nauseating
sensation and the restless tossing of the body would not cease.
37. The patient was bed-ridden; his body became emaciated and began
to shrivel up, though remedies were tried to the utmost. He was
greatly troubled in his mind.
38. He did not relish any food or drink, nor was even gruel or any other
regimen tolerated. All this made him feel restless and quite lost. The
suffering of the body was beyond all endurance.
39. Propitiation of gods, exorcising – everything was tried; the doctors,
the vaidyas, they had given up all effort. Patil too, had given up all
hopes of survival and felt quite puzzled in his mind.
40. He was distressed; his days seemed numbered. Day by day the
exhaustion grew. Many days passed in this manner.
41. He propitiated the family deity, but to no avail. It did not restore
him to good health. He now grew weary of consulting astrologers
and exorcisers.
42. Some said, ‘What physical malady is this! O, what Fate is this to
bring on such suffering! Human remedies all seem futile!’
43. Doctors were tired. Hakims were summoned. But in treating him,
they all came to their wits’ end. No one could do anything. All their
efforts failed.
44. Patil became weary and despondent, saying to himself, ‘O God,
what have I don’t? why has everything failed? What terrible sin
could I have committed to deserve such suffering?’
45. And yet, how strange are God’s ways! He is not remembered even
for a moment by one who is enjoying happiness. Inscrutable is His
leela!
46. When He Himself, so wishes, he sends a chain of calamities of
various kinds thereby making man remember Him and cry out in
anguish, ‘Help me, O Narayana!’
47. And when God heard Patil’s anguished cry for help, He was at once,
moved by compassion! And Bhimaji suddenly thought that he
should write a letter to Nana (Chandorkar).
48. ‘Nana will surely do something that others will not be able to do’.
Such was the great confidence that Patil felt.
49. And that was indeed a good omen for him; that was the beginning
of the cure of his disease! Later, he wrote a detailed letter to Nana.
50. To have remembered Nanasaheb at that moment was nothing but
Sainath’s prompting. It was the cause of the removal of his disease.
The ways of the saints are most wonderful.
51. Even in the rotation of the wheel of Fortune there seems to be a
Divine Plan. Hence no one should imagine it to be otherwise and
boast vainly.
52. To all the good actions and bad, it is God who holds the strings. It is
He who preserves and He who destroys. He alone is the Doer.
53. Patil wrote to Chandorkar, ‘I am tired of taking medicines. I am
really fed up of this life, itself! The world, to me, seems so cheerless
and dreary!
54. ‘Doctors have given up hope, concluding that the disease is
incurable. Vaidyas and Hakims too, are at a loss for a remedy. And
as for me, my hopes are sunk to the lowest.
55. ‘And so, I have to make only one last humble request! It is the one
strong desire of my heart – to be able to meet you, with the utmost
certainty.’
56. On reading the letter Chandorkar’s heart was filled with sadness.
For Bhimaji Patil, he knew, was a good man and his heart was
deeply touched with compassion.
57. ‘In reply to your letter’, he wrote, ‘I suggest only one remedy. Hold
fast to Sai Baba’s feet! This is the only ultimate remedy. For he
alone is our Father, our Mother!
58. ‘He is the only Compassionate Mother to all, who will come running
at our call for help, will pick us up with a mother’s affection and will
understand her child’s need.
59. ‘When even a dreaded disease like leprosy is cured by hi mere
darshan, what of tuberculosis? Have not the slightest doubt. Go,
and catch Sai’s feet tightly!
60. ‘Whatever anyone asks him for, he always gives it to him. This is his
Promise, to which he is bound. Hence I say, hurry up and take Sai’s
darshan.
61. ‘What is the greatest among all the fears, but the fear of death? Go
and clasp Sai’s feet firmly. For he alone will make you fearless.’
62. So unbearable was Patil’s agony, so precariously balanced his life,
that he became very impatient, thinking, ‘When will I meet Sainath?
When will I achieve my purpose?’
63. Great was Patil’s restlessness. ‘Pack everything, at once’, he said,
‘Prepare to leave early, tomorrow. Let us be on our way to Shirdi,
quickly.
64. Having made this firm resolve, Patil took leave of everybody and set
out for Shirdi to have darshan of Sai Maharaj.
65. Taking his relatives with him, Bhimaji started at once, with a heart
full of anxious anticipation as to how he would reach Shirdi as
quickly as possible.
66. Patil’s cart came to the square near the mosque and thence to its
front door. Four people bore Bhimaji on their hands and brought
him up.
67. Nanasaheb was accompanying him and Madhavrao, because of
whom it was easy for everyone to meet Baba, had already come
there, too!
68. On seeing Patil, Baba said, “Shama, how many more thieves are you
going to burden me with? What, is this right on your part?”
69. Bhimaji lowered his head on Sai’s feet and said, ‘Sainath , have
mercy on me, this friendless destitute! Protect me, O Dinanath!
70. Sainath was moved by pity seeing Patil’s suffering. In that moment,
Patil felt assured in his mind, and his suffering was allayed.
71. On seeing Bhimaji’s great distress, Sai Samarth, the Ocean of
Compassion, was deeply touched and said, with a smile on his
countenance.
72. “Rest assured, give up all anxiety. The thoughtful and the reflective
do not bemoan. The moment you put your foot in Shirdi, your
suffering has ended.
73. “You may be up to your neck in the sea of obstacle, you may have
sunk deep into the great pit of sorrow and suffering, but know, that
he who once climbs the steps of this mosque will enjoy the greatest
happiness.
74. “The Fakir of this place is very kind; He will eradicate you disease
and pain. He who has compassion for all, will look after you very
lovingly.
75. “Hence you rest assured. Stay in the house of Bhimabai. Go now,
and in a day or two you will get relief.”
76. Just as one, who has no hope of survival, suddenly, by a stroke of
luck gets a shower of nectar and instantly gets a new lease of life,
such was the satisfaction that Patil felt.
77. As he heard the words coming from Sai’s mouth, Patil experienced a
deep satisfaction as that of one his death-bed receiving a draught of
nectar or one parched with thirst, a drink of water.
78. The mouthfuls of spittle of blood that rose to the mouth every five
minutes, subsided when Baba sat with him for one hour.
79. Baba did not examine the patient, did not ask about the causes that
gave rise to the disease. His Glance of Grace alone, was enough to
destroy the very roots of the disease, in an instant.
80. Enough is his glance of kindness, and even a withered log would
sprout into leaf, and the flowers would bloom before it is Spring;
and the trees would be heavy with luscious fruit.
81. What is disease or health? Unless one’s merit or sins cease to be, or
unless one works out one’s karma, no other remedy will work.
82. Only by working it out will the karma cease to be. This one thing is
most certain, birth after birth. Unless we work out our karma, no
other means will liberate us.
83. Yet, if by one’s extraordinary good fortune, one has the darshan of a
saint, it is able to remove the affliction and the afflicted one will
then bear the painful malady, easily and without pain.
84. Disease brings severe pain and suffering; the saint, with his
compassionate glance, removes the disease without causing any
suffering.
85. It is Baba’s word that is the authority. That alone is the most
infallible remedy. Malaria was once cured, similarly, when a black
dog was fed on rice and curds.
86. These shorter tales may be looked upon as a digression from the
main story, but when heard in their gist, their appropriateness will
be evident. Moreover, is it not Sai himself, who brings them to the
mind?
87. “I will always narrate my own story”, Sai has said, and it is he who
has reminded me of these stories, at this juncture.
88. A very devout tailor, Bala Ganapat by name, once came to the
mosque and stood in front of Sai, entreating him with a piteous
face.
89. ‘What is such a great sin that I have committed? Why does this
malarial fever no leave me? Baba, numerous are the remedies that I
have tried, but this fever does not leave my body.
90. ‘O, what shall I do now? I have tried herbal remedies, decoctions,
everything! At least you tell me a remedy whereby this fever will
go!’
91. Baba’s heart melted, and in reply, he suggested a novel remedy for
malaria. Just listen to it!
92. “Feed a black dog, near the temple of the goddess Laxmi, with a few
mouthfuls of rice and curd and you will be cured, instantly!”
93. With some trepidity, Bala then went home to look for the food.
Luckily, he saw some rice under a cover. Curd too, was found
nearby.
94. Bala thought, it is good that curd and rice are found. But will there
be a black dog, near the Temple, at the right time?
95. Baseless was Bala’s worry! For, no sooner did he reach the place
indicated than he saw a black dog approaching him, wagging his tail.
96. Bala was simply delighted to find everything happening according to
Baba’s indications. He then fed the curd and rice to the dog and
afterwards narrated to Baba everything that had happened.
97. In short, whatever one may say about this incident, the fact is that,
from that moment, the malarial fever left Bala and he got relief.
98. Similarly, Bapusaheb Butti once had severe diarrhea and repeated
bouts of vomiting due to a chill in the stomach.
99. The cupboard was full of medicines of all sorts. But not one of them
was effective. Bapusaheb was frightened in his heart and began to
worry.
100. Repeated motions and bouts of vomiting left Bapusaheb exhausted
and weak. He had not the energy even to go for Baba’s darshan, as
was his daily practice.
101. News reached Baba’s ears. He sent for Butti and made him sit in
front of himself, “Mind you!” he said, “From now on, you will not go
for evacuation of bowels!”
102. “And remember, even the vomiting must cease”. Facing him, he
waved his forefinger and once again, repeated the same words to
him.
103. In short, such was the awe produced by those words, that in fright,
both the afflictions took to their heels, at once! Butti, however,
experienced great relief.
104. Once before, too, Butti, had suffered similarly from loose motions
and vomiting, when there had been an outbreak of cholera at Shirdi.
His throat parched with thirst, the stomach had a constant sick,
queasy feeling.
105. Near at hand was a Doctor Pillay, who tried all remedies. And when
nothing worked, in the end he went to Baba.
106. Humbly, he related everything to Baba and then Pillay asked Baba,
‘Should he be given coffee? Or, is water preferable?
107. And Baba said to him, “Give him milk! And almonds, pistachio,
walnuts to eat! Give him ‘taran’ to drink.
108. “That will quench his thirst and his suffering will cease, instantly”.
The point is, when the ‘taran’ was given to him to drink, his
complaint disappeared, altogether!
109. Oh, that the words ‘Eat walnuts, pistachio, almonds’ should bring
relief to a victim of cholera! The seat of faith was really Baba’s
words. There was no room for any doubts there.
110. Once a Swami of Alandi came to Shirdi, wishing to have the darshan
of Sai Samarth. He arrived at Baba’s abode (i.e. the mosque).
111. He was suffering from an affliction of the ear, which had brought on
restlessness and a loss of sleep. He had an operation performed, but
it was not of the slightest use.
112. There were unbearable, shooting pains and no remedy worked. So
he decided to leave Alandi and came to Baba for blessings.
113. The Swami bowed at Sai’s feet, received udi prasad and then asked
for blessings, praying that Baba’s grace should always be with him.
114. Madhavrao Deshpande entreated on his behalf, to Baba, to have
mercy on his afflicted ear. “Allah will make everything all right”,
Maharaj assured him.
115. On receiving this blessing, Swami returned to Pune. After eight days,
a letter was received from him that the shooting pains had stopped
immediately.
116. Swelling however, was still there and another operation was
recommended, ‘for which purpose I came to Bombay, once again.
117. ‘I went to that same doctor. I wondered if Baba found himself in a
strait. But as the doctor examined my ear, he could not locate the
swelling.
118. ‘And so the doctor said there was no need for an operation.’ The
Swami was relieved of his greatest anxiety. Everybody was amazed
at Baba’s leela.
119. A similar story comes to my mind, in this context. I shall narrate that
to the listeners and then I will end this chapter.
120. Just eight days before the work of paving the floor of the
Sabhamandap commenced, Mahajani suffered from a severe attach
of cholera.
121. He began to pass many loose motions. But in his innermost heart,
his entire dependence was on Baba and so, he would not take any
treatment or medicine, though he was wearied out by the illness
completely.
122. Mahajani knew what a great seer Baba was. Hence he did not tell
him of his great discomfort.
123. He went on bearing the pain and suffering in the full faith that when
Baba wishes it, he will, on his own, remove the afflictions.
124. His only strong desire, all along, was that even though he was
prepared to undergo all the suffering, there should not be break in
his daily pooja and arati.
125. And when the motions – so many of them and so frequent – went
beyond the limit, just in order that he did not miss his daily service
of performing Baba’s arati, what he would do was’
126. He would keep at his side a copper vessel, filled with water, in the
mosque, at a place where it would be easily accessible even in the
dark.
127. Himself he would sit near Baba, pressing his feet and would be
present for the arati, without fail, as was his daily practice.
128. If there was griping or pain in the stomach, the water vessel was
always at hand. He would find an unfrequented spot, relieve himself
and return.
129. And now, when Tatya asked for permission to start paving the floor,
Baba gave it to him. And listen, what he said to him.
130. “We are now going to the Lendi. But when we return from there,
then, at that moment, start the work of paving.”
131. Later, Baba came back and went and sat on his usual seat. Kaka also
came at the right time and began to press his feet.
132. Tongas arrived from Kopergaon. Devotees from Bombay reached
there too! Laden with pooja articles, the devotees climbed up and
made obeisance to Baba.
133. Along with all the others came the Patil from Andheri, bringing with
him flowers, consecrated rice, and other pooja articles and sat down
waiting for his turn.
134. Suddenly, down in the large, open court below, where the chariot
used to be kept, exactly at that spot fell the first stroke of the hoe.
The work on the floor had begun.
135. No sooner did he hear that sound than Baba cried out aloud in a
strange voice, assuming, at once, the fierceness of Narsimha, with
wild, glaring eyes.
136. “Who strikes his hoe there? I shall break his back!” So saying, he
immediately got up, immediately and picked up his baton, striking
terror into the hearts of all present.
137. The worker dropped his hoe and ran for his life. They all took to
their heels. Kaka too, was startled, when suddenly Baba took hold
of his hand.
138. “Where are you going?” he said, “Come, sit down”. Meanwhile,
Tatya and Laxmi came. Baba hurled abuses freely at them to his
heart’s content.
139. Abuses were showered even on those who stood outside the yard.
Suddenly Baba pulled up a bag of roasted peanuts which was lying
there.
140. The bag must have fallen from the hands of someone, among those
in the mosque who, stricken by panic, ran helter-skelter, when Baba
was in a fit of rage.
141. The nuts must have measured a full seer. Taking them out by the
fistfuls, he would rub them in his palms and clean them by blowing
off the skins.
142. He would then make Mahajani eat the cleaned nuts, even as the
abusing continued on one side, and rubbing the skins off the nuts,
on the other.
143. “Eat them up”, he kept on urging as he placed the nuts on
Mahajani’s hand; a few, he occasionally put in his own mouth, too!
In this way the entire bag was emptied.
144. As the peanuts were finished, “Bring water; I am thirsty”, he said
Kaka filled up the spouted drinking vessel with water and brought it
to him. He drank from it and also asked Kaka to drink.
145. And as Kaka drank the water, he said to him, “Go now, your motions
have stopped! But where, O where, have those Brahmins gone? Go
and bring them here”.
146. Later, people came in; the mosque became full, as before. Once
again, the work of paving began. But Kaka was cured of his cholera.
147. But oh! what a medicine for loose motions! The real medicine is the
Word of the Saint. He who takes it as ‘prasad’, needs no other
medicine.
148. A gentleman from Harada city was afflicted with colic and had been
suffering for fourteen years. He had tried all remedies, to no avail.
149. His name was Dattopant. News had travelled to him, by word of
mouth, that in Shirdi there is a great saint called Sai, whose darshan
alone, removes all afflictions.
150. On hearing such fame, he went to Shirdi and bowed his head to Sai’s
feet, beseeching his mercy.
151. ‘Baba, full fourteen years have passed, this colic has pursued the
relentlessly. Enough, O enough! I have now reached the limit of my
patience. Nor do I have the strength to take any more suffering!
152. ‘Never have I betrayed or harmed anyone; nor have I ever shown
disrespect to my mother and father. I do not remember my karma
from a previous birth, due to which I have to endure so much
suffering!’
153. It is only the loving, compassionate glance of the saints, their
blessings and prasad that remove all afflictions. Nothing more is
then needed.
154. And such was also Dattopant’s experience! As Baba’s hand rested
on his head, and he received vibhuti and blessings, his mind was
relieved and comforted.
155. Maharaj then made him stay for a few days. Gradually the colic, the
pain subsided completely.
156. Such indeed, are the mahatmas! How can I describe their greatness,
their power, adequately? Well-disposed towards all the creatures,
benevolence is their constant nature.
157. Even as I sing these praises, I recollect other stories – one more
wonderful than the other. But now, let us pick up the threads of the
main narrative and continue Bhimaji’s tale.
158. And so, Baba sent for the udi, of which he gave a little to Bhimaji,
smearing a little on his forehead. He then placed his hand of
benediction on Bhimaji’s head.
159. Bhimaji was then commanded to return to his lodgings. Patil took a
few steps and then walked up to the cart. He felt quite energetic.
160. He went to the place suggested by Baba (i.e. Bhimabai’s house).
Though the place was closed and narrow, Baba had suggested it.
Therein lay its importance.
161. Being recently leveled with clay, the floor was wet. But he obeyed
Baba’s command and made arrangements to stay there, itself.
162. Of course, a drier place would have been available in the village, for
Bhimaji knew many people. But, the place, mention of which came
from Baba’s mouth, could not be changed for any other.
163. So he spread out two sacks in that place, over which he spread out
his bedding, and putting his mind at rest, he lay down on it.
164. The same night, it so happened that Bhimaji had a dream, in which
appeared a teacher of his childhood, who started beating him.
165. Cane in hand, he began beating hard, almost breaking his back, so as
to make him learn by heart, some Prakrit verses. To his student, he
caused great pain and trouble, thereby.
166. The listeners must be very curious to know what these verses were.
Here I cite below what I have heard, in detail, and word for word.
“She, to whom, stepping into any other house (except her
own) is like stepping on a snake’s head;
The words from whose mouth are as hard to obtain, as weath
from a miser’s hands;
To whom, her husband’s company is the highest happiness,
though there be no wealth in the house;
And, who acts calmly, with her husband’s approval;
Only, she is the true ‘sati’ amongst men.”
167. But, for what fault was this the punishment, it was difficult to
understand. And yet, the teacher would not let go of the cane. He
was seized by a fit of obstinacy.
168. Immediately after, he had another dream; it was still stranger than
the first. Some gentleman came and sat on his chest, pressing it
down heavily.
169. Picking up a stone-roller, he literally made a grinding stone of his
chest. In his extreme agony, life itself seemed to leap to his mouth,
as if he was already on his way to heaven.
170. The dream ended and he fell asleep, which brought him some
comfort. The sun came up on the horizon and the Patil awoke.
171. He felt refreshed, as never before! The feeling on being unwell had
vanished altogether. Who remembered to check for the tell-tale
signs of the grinding stone and the roller, or of the cane?
172. People regard dreams as illusory; but sometimes our experience is
to the contrary. In that same auspicious moment, the disease was
destroyed and Patil’s suffering came to an end.
173. Patil was very pleased in his heart and felt it to be his regeneration.
He then slowly set out to have Baba’s darshan.
174. As he looked upon Baba’s moon-like countenance, the ocean of joy
in Patil’s heart surged higher and higher. His own face glowed with
happiness, the eyes closed in a sweet, pleasant drowsiness.
175. Flood-gates were opened to tears of love, as he placed hi forehead
on Baba’s feet. The ultimate outcome of the punishments of
canning and pressing the chest till the heart seemed to burst, was
clearly a happy one.
176. ‘It is impossible that a lowly creature like me should ever be able to
repay the great kindness shown to me. Hence I only lower my head
on your feet.
177. ‘This is the only way in which I can, in some measure, repay the
debt. There is no other. Baba Sai, your wonderful ways are simply
incomprehensible!’
178. Patil then stayed there for a month, singing Baba’s praises and
returned home later, with a deep sense of fulfilment, remembering
Nana’s kindness with gratitude.
179. Filled with devotion, faith and a heart-felt happiness, the Patil, who
was ever so grateful to Sai for his kindness, came to Shirdi quite
frequently.
180. And what does Sainath want but the two hands and a head,
steadfast faith and single-minded devotion! It is enough for him that
the devotee feels sincere gratitude.
181. When a person is in trouble, he promises a pooja to Satyanarayana
and performs it with its complete ritual, once he is free from
trouble.
182. Similarly, from then onwards, the Patil began to observe the vow of
Satya Sai on every Thursday, with a purifying bath and other
observances laid down for it.
183. People read the story of Satyanarayana on such an occasion. Instead
Patil would, very lovingly, read Saicharitra from Das Ganu’s
‘Arvachin Bhaktaleelamruta’.
184. In the forty-five chapters of that book Das Ganu has narrated the
lives of many great devotees. And amongst these, the three
chapters on Sainath from the Satya-Sai katha.
185. Best amongst all the observances, are the three chapters which Patil
used to read. And as a result of it, he enjoyed boundless happiness
and peace of mind.
186. Patil would invite all his relatives, brothers and friends, and would
observe the Satya Sai Vrata (vow), regularly, with a joyful heart.
187. The naivedya too, was prepared, observing the same proportions of
ingredients as for the Satyanarayana naivedya; and the celebration
would also be the same, except that there it was Sai being
propitiated; there it is Shri Vishnu. Nothing else was wanting.
188. Patil thus set the trend and became a custom in the village. One
after the other, people began observing Satya Sai Vrata.
189. Such is the kindness of saints! When Fortune smiles on the devotee,
their mere darshan removes his worldly sufferings; nay, even Death
is made to turn back.
190. Now the next story will describe the anxiety of one, for having
children and incidentally, the oneness between all saints will appear
to us as a miracle.
191. A wealthy resident of Nanded, belonged to the Parsi community,
received Baba’s blessings and a son was born to him.
192. Oneness between Maulisaheb of Nanded, a saint, and Baba was
shown. Full of joy, the Parsi then went back to his place.
193. The story is very touching. Listen to it with a calm mind, O listeners!
and you will then realize Sai’s all-pervasiveness, as also his great
affection.
194. Hemadpant surrenders to Sai, absolutely! And bows to the saints
and to his listeners. To this narration in the next chapter, give a
respectful ear!
Weal to be all! Here ends the thirteenth chapter of
‘The Cure of Bhimaji’s Tuberculosis’,
14
Ratanji’s Meeting with Sai

DEITY, TO SHRI SITA-RAMCHANDRA MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO THE
1. Glory to you, O Sainath, greatest among the saints! Hail to you, O

most Compassionate One, laden with virtue and excellences, and of
a constant, unchanging nature! O Supreme Spirit, O Boundless,
Faultless One, glory to you!
2. Out of Compassion for your devotees and mindful of things which
are inconceivable to them, you appear to the devotees under
different guises, to help them overcome obstacles.
3. Baba was also a divine incarnation, who appeared to uplift, the
lowly and meek, and to destroy the vicious, uncontrollable demons
or evil desires in the devotees.
4. All those who came for his darshan with a pure mind drank deeply
of blissful Self-realization; their hearts overflowed with joy and they
swayed to the rapture of love and devotion.
5. On the feet of Sai Samarth, the most Virtuous One, I, a lowly, poor,
meek creature prostrate humbly in obeisance.
6. I now continue from the previous story, where I had narrated how a
devotee suffering from malaria, was cured, when the black dog ate
curds and rice;
7. How a dangerous disease, cholera disappeared by his raising the
index finger, by giving ‘taran’ to drink and roasted peanuts to eat;
8. Similarly, how the colic of one, ear-ache of another and severe
tuberculosis of yet another were destroyed merely by Sai’s darshan.
9. How by Sai’s grace Bhimaji enjoyed peace and happiness and how
he surrendered, with gratitude, to Sai, ever afterwards.
10. Equally novel is the present incident and as unique a miracle as the
earlier ones. Knowing too well, how eagerly interested the listeners
are, I shall now narrate it.
11. If the listeners are not attentive, how will the narrator be inspired?
How will the narration excel? How will it be infused with life and
spirit?
12. And then, what can the narrator do? For he is totally in the power of
his audience. They are his main support, through whose response
the narration gains in spirit and beauty.
13. The ‘Life’ of a saint that this is, it is naturally fascinating, from within
and without. For, his way of life – his food habits, movements,
behavious – everything is charming and even his casual utterances
are full of sweetness.
14. Indeed, this is not a mere Life-story, but it is the life-supporting
Water of Self-rejoicing, which the All-merciful Sai Maharaj has
showered lovingly on his devotees as a means of remembering him.
15. Speaking about how one should conduct oneself worthily in this
worldly life, he actually showed them the path of renunciation.
Such, truly, are these stories of saints which deal with both worldly
and spiritual life.
16. Their purpose must be that one should be happy in the worldly life
and yet be always alert and wakeful about one’s spiritual welfare,
so that the purpose of this human birth is fulfilled.
17. It is only on the strength of the greatest merit, accumulated in the
past births, that a being gets this human frame, quite unexpectedly.
To add to it, when he also attains spiritual progress, it is a rare good
fortune.
18. But he who will not make the best of this opportunity, makes of
himself a senseless burden to this earth. How is his joy in living any
different from that of an animal?
19. Such a man is truly an animal without a tail and horns, who knows
nothing else but eating, sleeping, fear and copulation.
20. Oh, how great is the significance of human birth! It is only through
this that devotion and worship of God and the attainment of the
four. Muktis is possible. Through it alone, will come Self-realization.
21. Like a streak of lightning in the clouds is this worldly life – fleeting
and transitory. Even a moment of happiness is rare to the people
here, who are devoured by the fear of the serpent of Death.
22. Father and mother, brother and sister, wife, son, daughter or uncle
– they all come together, momentarily, as floating logs of wood in
the mainstream of a river.
23. One moment they seem to come together, but are thrown apart in
the next moment, by the surging waves. And once the parting
comes, never again will the setting be the same as before.
24. He who has not achieved his spiritual welfare in this world, has
made his mother suffer the birthpangs in vain. And unless he
surrenders himself at the feet of the saints, his life is a total waste.
25. The moment a creature is born, he begins his journey towards
Death. So he who believes that death will not come today, or wait
until tomorrow or the day after, is only deluding himself.
26. Let not the thought of Death be away from your mind. After all, this
physical body is but as fodder for Death. Such is the characteristic of
the worldly life. Hence be alert!
27. He who enters into worldly transactions with discrimination and
wisdom, will make spiritual progress, effortlessly. Therefore, in
worldly matters there should be no slackness or indolence;
regarding the fourfold objectives of human life there should be no
disinterest or unconcern.
28. Those who listen to Sai’s story with love, will attain the most
excellent thing in life; their devotion to Sai will grow and the great
treasure of happiness will be theirs.
29. Those who love Sai deeply, will be reminded of Sai’s lotus-feet at
every step, by this collection of stories.
30. This story is an expression in words of what is inexpressible; an
experience through the senses, of what is beyond the senses. And
hence, however deeply you may drink of these nectar-sweet stories,
there is no satiety.
31. Inconceivable are the leelas of these saints; indescribable is their
greatness! Who has the power to describe them adequately in
words?
32. And as these tales fall on the ears, all the while, Sai will also come,
always, before the eyes. He will thus remain in the mind, in
thoughts and meditation, and in memory day and night.
33. Waking and in dreams; sitting, sleeping or eating, he will appear – to
you and will always be with you, wherever you may come or go – in
the crowds or in the forest.
34. When he as thus become the object of deep contemplation, you
mind will enter into the state of Unmani. And when this happens
every day, your mind will merge with the Universal Consciousness.
35. But now, let us begin the story referred to at the end of the last
chapter. Listen to it with respect, O Listeners!
36. Faith and devotion are like a feast of ‘Sheera-puri’ (a sweet dish).
The more you eat it, the more you want! And even when you eat it
to your full capacity, yet there can never be complete satiety!
37. So now, O Listeners! if you listen attentively to this second story,
you will be convinced of the great significance of the saint’s
darshan.
38. Outwardly, Baba seemed to do nothing. He did not even leave his
seat to go anywhere. But sitting in one place, he knew everything
and gave proof of it to all the people.
39. ‘Brahman’ or ‘Sat’, which is in our bodies, is also present equally in
the entire Universe. Always remember this and consecrate your
body in God’s service.
40. Know that he who has surrendered to Brahman, will see only
Oneness in all. And he who believes in duality will be caught in the
chain of births and deaths.
41. The intellect that firmly establishes duality is, truly, ignorance itself.
The mind is purified by coming into contact with the guru. Because
of him comes the attainment of the state of Self-realization.
42. Release from such ignorance is in itself the realization of the
Oneness of all things. How can there be a state of complete Oneness
if there is even a trace of duality in the mind?
43. From Brahma, etc., right down to the immovable things in this
Universe, whatever exhibits a different property from the Brahman,
appears as non-Brahman to the indiscriminating mind, although it is
really Brahman from every angle.
44. That which is, by its very nature, the most profound knowledge of
every sort; has no place for duties of worldly life; has wiped off all
traces of Name or Form – that indeed, is the Brahman, without
appendages or parts.
45. Because of its natural tendency to consider itself as different from
Brahman, and from the blunders arising out of ignorance,
temptation, etc., the mind which is distracted by the illusion of
duality, becomes calm and peaceful as it attains the knowledge of
this Oneness.
46. He who does not feel that ‘I am different, people are different’; who
sees this whole world as one, filled with the one and the same spirit,
he finds nothing that is separate from himself.
47. To regard Name, Form, doing, of actions as obstacles; to give up
altogether, any idea of duality, is itself to become Brahman.
48. ‘I alone, am; there is not a place where I am not; I pervade all the
ten directions. Nothing exists apart from me.’
49. Hold fast to this one idea; thrust aside Maya that deludes. Bearing
in mind that ‘there is nothing that is separate from me’, concentrate
your thoughts on the Self.
50. Listeners might naturally ask how this duality arises at all! Brahman
is the object of Knowledge, while the Being is one who tries to get
this Knowledge. By what means, then, can this feeling of duality be
removed?
51. Even the slightest trace of duality in the mind will destroy this
complete Oneness and at once give rise to a sense of differentiation
which becomes the cause of births and deaths.
52. When the darkness of ignorance is dispelled, the whole Creation
seems to dissolve and the vision is filled with Oneness of the Self
with everything else. The illusion of duality disappears, at once.
53. When pure water is mixed with pure water, it all becomes one.
What it was before and what it has become after appears as
inseparable, without a trace of difference.
54. Logs of wood differ in their shapes. But as fire they are
indistinguishable. They lose their separateness, their shapes
merging into one mass, as fire.
55. Similarly, the knowledge of the oneness of the Atman needs no
other proof. The Atman dwells in all living creatures, but is always
without a form.
56. False, conflicting notions cause delusions in the mind, all the time,
and hence the mind is always agitated by experiencing the
sufferings of birth-death, etc.
57. He who has overcome the obstacles of Name, Form etc., and has
attained to a state of God-realization, is a Siddha, unharmed by
Maya and always Self-absorbed.
58. Shri Sai is such a state personified. Blessed, blessed are those who
were fortunate to have his darshan.
59. The moon seems to be in the water, but is really outside. So are also
the saints who appear to be surrounded by the devotees, but are
inwardly detached.
60. For ever in the midst of devotees, they have attachment nowhere.
Their minds are absorbed in the Self; nothing else appears before
their vision.
61. Such are the great sadhus and saints, through whose words God
himself speaks. For them nothing is unattainable; nothing unknown.
62. There are innumerable gurus and shishyas in this world, who give
and take spiritual instruction. But rare indeed, is the guru who gives
actual experience along with knowledge.
63. But enough now, of this prelude! Let us proceed with the main
story, whereby my listeners, who are full of eager anticipation, may
be enriched by what they hear.
64. At Nanded city, in the Nizam’s kingdom, there lived a Parsi
merchant, who was very religious and well-loved among the people.
His name was Ratanji.
65. He had abundant wealth and extensive property – carriages, horses,
farms and woodlands. His doors were always open to all, from
where no one ever went back spurned.
66. Though outwardly, he was immersed in this way, in the Ocean of
joy, day and night, inwardly his mind was hemmed in, all the time,
by the alligator of great worry.
67. It is the Divine Law that no one can enjoy pure, unalloyed
happiness. To some, it may be one thing; to others, it is another.
Each one has some sorrow or longing.
68. One may say, ‘I alone am great in all my prosperity and opulence’,
and, puffed up with empty pride, may begin to walk on the wrong
path.
69. But it seems quite clear that, lest an evil eye be cast on the faultless
perfect one, God Himself leaves him with a slight blemish, just a
child’s cheek to protect him from an evil eye.
70. Opulence of wealth, of gold that Ratanji enjoyed, made him
generous with food to everyone who came to him. He would help
alleviate the sufferings of the meek and the poor. He always
appeared to be cheerful.
71. Thus, from the point of view of the world, Shetji was happy. But this
joy of wealth is always of little use to him who has no son.
72. One after the other, he had no less than twelve daughters. How
then, will he enjoy even a moment’s pleasure? How will his mind be
ever at peace?
73. Hari-kirtan without loving devotion to God; song without rhythm or
musical tones; a Brahmin without sacrifical threat – where, O where
is the beauty in all this?
74. Proficient in all arts, but without the discriminating knowledge, of
good, exemplary conduct, but without kindness and compassion for
the living beings – where indeed, is the grace in such a one?
75. Forehead bearing, Gopichandan marks and the neck adorned by
Tulsi necklaces, but if the tongue derides and mocks the saints
wherein lies the virtue, the sanctity?
76. Pilgrimages without repentance; ornaments without the necklace; a
household without a son, -- from where will they derive their beauty
of joy?
77. ‘Will Narayan bless me with at least one son? Such was his musing
every day. His mind would not be rid of the worry.
78. Due to this Shetji was sad. He did no relish food or drink. Day and
night, he felt dejected, his mind being always full of worry.
79. ‘O God, remove this one blemish on my happiness and make me
free of the stigma. Give me but one son to continue my family line.
Save me, O Prabhuraya, from this disgrace!
80. He had great faith in Das Ganu and it was to him that Shetji related
his heart’s secret desire. Das Ganu said, ‘Go to Shirdi and the ardent
wish of your heart will be fulfilled.
81. ‘Take Baba’s darshan, make obeisance at his feet and tell him, in
detail, your secret wish. He will bless you.
82. ‘Go, you will prosper. For, Baba’s ways are inconceivable! Surrender
to him whole-heartedly and you will be happy.’
83. The idea appealed to Ratanji and he made a firm resolve to go.
Accordingly, after a few days had passed, Ratanji arrived at Shirdi.
84. He went to the mosque for darshan and prostrated himself at Sai’s
feet. Love welled up in his heart as he looked at Maharaj, a mine of
highest virtue.
85. He opened up the basket of flowers and taking out a flower-garland,
put it round Baba’s neck, very lovingly. Then he offered at his feet, a
profusion of choice fruit.
86. With great reverence, Ratanji then sat down near Baba, in all
humility. And now, listen to his prayer to Baba.
87. ‘When people are in great trouble, they come to Baba’s feet and he
protects them immediately. This is what I have heard.
88. ‘Hence have I come all the way here, to see you with an ardent
wish, which I shall respectfully relate to at your feet. Please do not
turn me away, O Maharaj!’
89. Baba then said to him, “And so, after all these days, you have come
to me today! But then, give me first, whatever dakshina you wish to
give me. Only then you will get your satisfaction.”
90. Whenever anyone came to take darshan and began worshipping his
feet, he would first ask him for dakshina – be he a Hindu, Muslim or
a Parsi.
91. And, was it just a modest sum – a rupee or two or an aggregate of
five? Not at all! He would ask for a hundred, a thousand, a lakh, and
even a crore, if it pleased him!
92. Offered once, he would say, ‘Bring more.’ If told that the money was
over, he would say, “Do go and borrow it”. And when it could not be
borrowed from anywhere, only then would he stop asking for it.
93. And he would say to the devotee, “Do not worry in the least! I will
give you pots of money. Sit quietly with me and give up worrying!
94. “In this world, everybody has someone or the other. But we have
nobody here. Only Allah is for us, here.
95. “What I want is, one who will love me dearer than his own life. And
to such a one, I repay a hundredfold of what he gives me!”
96. He may well be a millionaire, but even he was ordered by Maharaj
to borrow some dakshina and that, from a poor man’s house.
97. Whether a rich man or a beggar, poor, weak and moneyless, Sai
never differentiated between them, as one being less important and
the other, more.
98. Thus, whoever he might be, he would obey Baba’s command
respectfully and, shedding off all his conceit, would go to the houses
of poor people to beg for money, for Baba’s sake.
99. In short, under the pretext of asking for dakshina, Baba was really
teaching his devotees a lesson in humility.
100. A doubt may arise in anybody’s mind, why does a sadhu want
wealth? But when carefully thought over, the doubt will be resolved
quite easily.
101. If Sai is one fully satiated in all his desires, where is the need to ask
for dakshina? And how can he be called desireless who asks his
devotees for money?
102. He to whom a diamond and flint-stone, a copper coin or a gold one,
both measure equal in value, why does he spread out his hands for
money?
103. He who goes for alms only to sustain himself, and has taken a vow
of austerity and renunciation, to such a detached, desireless soul,
why this expectation of dakshina?
104. He, upon whom the ‘Ashtasiddhis’ wait, with folded hands, and to
whose command the ‘Navaniddhis’ are readily laid open – to such a
one, why this state of wretchedness for money?
105. Having abandoned the pleasures of worldly life with contempt, and
turned away from heavenly bliss, equally, with scornful indifference,
why should such detached sadhus, who know where their good lies,
require money at all?
106. Those saints, sadhus, righteous souls, who have reached perfection,
and whose life is dedicated to the welfare of their devotees, why
should they require wealth?
107. Whey should the sadhus require dakshina? Their hands should be
really free of all desires. They become fakirs, but cannot withstand
temptations and are in pursuit of money, all the time!
108. For the first darshan, he accepts dakshina, for the second darshan
he again asks for dakshina; and at the time of leave-taking. He once
again says, “Bring dakshina”. Why this dakshina at every step?
109. In the ritual worship, water is first given for devotional sipping from
the palm of the hand, after a meal; water is then offered for
washing hands and mouth; then perfume is applied to the hand and
betel leaf paan is offered. After all this is over, dakshina is given in
the end.
110. But the order followed by Baba was most unusual. As the
sandalwood paste was being applied or as he was being adorned
with consecrated rice, etc., he would expect dakshina to be offered
to him, at once.
111. Even as the prayer of adoration at the beginning of the pooja,
commenced, he would first ask for dakshina and the dakshina had
to be offered to that Self-existing Brahman at that very moment,
which should normally come at the end of the pooja.
112. Yet this doubt can be resolved without making any great effort. If
you pay attention for a moment, you will be quite satisfied.
113. The object of accumulating wealth is to be able to spend it in
charity. But instead, it gets expended mostly, for petty sensual
pleasures.
114. Wealth facilitates Dharma; from Dharma comes the Knowledge of
the Supreme Being. Money thus takes us on the spiritual path,
which brings peace and happiness of the mind.
115. Initially, for a very long time, Baba did not accept anything, but
would collect only the burnt match-sticks and fill his pocket with
them.
116. Whether a devotee or otherwise, he asked for nothing from anyone.
If someone placed a copper coin before him, of one pice or half a
pice, he used to buy tobacco or oil with it.
117. He was very fond of tobacco and used to smoke a bidi or a clay-pipe,
filled with it. Limitless was the service rendered by this clay-pipe, for
it hardly ever remained unkindled.
118. Later, someone thought how he could go for a saint’s darshan
empty-handed (i.e. without dakshina)? And so he took some
dakshina with him.
119. If a ‘didaki’ was given to Baba, he would put it in hi pocket. But if
anyone placed a coin of two pice, he would return it to the giver, all
intact. For a long time such was his practice.
120. Later, after some time, Baba’s fame spread. Devotees flocked to
Shirdi in large numbers and Baba’s pooja began to take place with
all the rites and rituals.
121. Now, the worshippers knew, on the authority of the Shastras, that
no pooja can be concluded without an offering of gold, flowers and
dakshina.
122. While sprinkling sacred water at the coronation of a king or while
worshipping his feet, the worshippers bring offerings and presents.
In the same way, for the guru-pooja, dakshina is to be offered.
123. Those who offer dakshina attain to a high state (i.e. heaven); those
who offer gold attain the highest Knowledge (i.e. Moksha); those
who give gold become pure of heart. So say the Vedas.
124. By applying sandalwood paste comes sanctity and purity; by
offering consecrated rice, one gets longevity; flowers and betel-leaf
paan bring wealth and prosperity. Similarly, offering gold and
dakshina gives the fruit of opulence.
125. Just as sandal-paste, consecrated rice, flowers and paan are
important in the pooja ingredients, so also are dakshina and gold
and flowers which give the fruit of increasing health.
126. Dakshina is necessary for the ritualistic worship of a deity. And so it
is also, at the concluding ritual of a vow and an offering or a present
of gold is required.
127. All the worldly transactions proceed on the basis of hard cash, and
to live up to their reputation and honour, people spend liberally on
such occasions.
128. If dakshina becomes acceptable for the pooja of a deity by the
recitation of a mantra like ‘Hiranyagarbh garbhastha’, then why
should it not be so for a saint’s pooja?
129. While going for a saint’s darshan, different people go with different
ideas, each according to his knowledge. And about this any
unanimity is rare.
130. Some go with faith and devotion; some to test the saint’s powers,
while some others feel that if he can read what is in their minds,
only then is he a saint!
131. Some pray for a long life; some, for elephants, gold, wealth,
property. Again, some ask for sons, grandchildren, etc., and some,
for undiminishing, constant power.
132. But Baba’s ways were most astonishing! Those who came only to
mock, to ridicule, they stayed to worship his feet, their evil minds
being destroyed altogether.
133. Had they not been fortunate enough to have even this much, they
would at least repent at heart, and their faith being confirmed by
direct experience, would overcome their ego.
134. And yet, these were all common, ordinary people, very much
involved in the worldly life. And Baba wished them to become pure
of heart by giving dakshina.
135. The Shruti ‘Yagnen, danen, tapasa’ explains in clear words that
those who are anxious for Self-knowledge will find its secret it the
giving of dakshina, as one of the means of attaining it.
136. The devotee, whether a seeker of the material or of the spiritual
end, has to give dakshina to his guru for the fulfilment of his desire
and in his own interest.
137. Even Brahmadev told his three children – God, Demon and Man –
the same, when they asked his advice, on the completion of their
period of celibacy.
138. He instructed them in the monosyllable ‘da’ and impressed it on
their minds by asking what each understood by it. Truly, the leelas
of guru and shishya are marvelous!
139. ‘Practice restraint’, God interpreted; ‘Be merciful’, the Demon
understood; ‘Give in charity’, so thought Man. ‘Well done! Fine! said
Brahmadev.
140. Gods are none other than men, differing from them only in the
disposition. Men endowed with excellent qualities, but unsubdued
senses – they are called gods.
141. Even the demons dwell only among men and are those who are
vicious, cruel and prone to violence. As for men themselves, they
are tormented by uncontrollable avarice. These are the three types
among men.
142. Hence, to pull the greed-engulfed man out of the abyss of avarice,
Sainath, the Ocean of Kindness, takes his devotees out by the hand,
wishing for their welfare.
143. The eleventh ‘Anuvac’ (i.e. section) of the Taittiriyopanishad
describes many types of gifts. Listen to each one of them.
144. To begin with, whatever is to be given should always be given with
faith. For, if given without faith, it bears no fruit. Out of fear for the
king’s command, for the dictates of the Shastras, or, at least out of
shame, something should be given.
145. Even at ceremonial occasions like weddings, etc., some gift is to be
given, to fulfil obligations of friendship. Such are the dictates of
social custom.
146. So Baba too, asked of his devotees the same, as indicated by the
letter ‘da’ and for their own good. ‘Be compassionate, give
generously and subdue your senses. And you will experience great
happiness.’
147. Gururaya was making use of this short, monosyllabic mantra for his
devotees to destroy their three-fold faults of unsubdued senses etc.
148. Lust, anger and greed are not conducive to Self-upliftment and they
are very difficult to conquest. Hence was this easy way
recommended.
149. As in the Shruti, so also in the Smriti, has this means been approved.
But I give it below, that the listeners may be able to follow it
properly:
The gateway of this Hell, leading to the ruin of the Soul is threefold – lust, anger and
greed. Therefore these three, one should abandon.
Shrimad Bhagvad Gita, Ch. 16 v21.
150. Know that lust, wrath and avarice are the three gates to Hell, which
lead to Self-destruction. Hence, they should be scrupulously
abandoned.
151. Most Merciful Sai Samarth asked for dakshina only for the good of
his devotees. He was educating them in renunciation.
152. Of what great value was that dakshina to him? And of what
significance was his spirituality, who would not instantly lay down
his life for the guru’s Word?
153. Indeed, of what use was dakshina to Baba but for the spiritual
welfare of his devotees? For his subsistence, for his life, he did not
depend on their dakshina!
154. He collected alms for sustenance. Hence there could be no selfish
thought behind collecting dakshina. His only object was that by
giving dakshina his devotees should become pure of heart.
155. According to Vedic saying, mentioned above, the guru-pooja cannot
be complete unless an offering of dakshina is first made.
156. But now, enough of this treatise on dakshina. The significance is
amply clear that dakshina was not asked for out of greed or
selfishness, but only for the benefit of devotees, themselves.
157. So let us now proceed with the detailed narration of the story.
Listen to Sai’s wonderful leela on Ratanji’s offering his dakshina.
158. Listeners should be gracious enough to listen attentively to this
marvelous story and see for themselves Sai’s all-pervasive,
remarkable nature!
159. While he asked Shetji (Ratanji) for dakshina, Sai narrated to him an
incident of the past. But Shetji could not remember it and hence
was quite puzzled.
160. “I know that you have already given me three rupees and fourteen
annas. Now give me the remaining money which you have brought
with you, as dakshina.”
161. Since this was Baba’s first darshan, Shetji was quite astonished to
hear Baba’s words and tried hard to recollect.
162. ‘Never have I come to Shirdi before; nor have I sent anything with
anyone’, (he thought). ‘Such being the case, what Sai Maharaj is
saying, is really a puzzle to me!’
163. Never, never had such a thing happened at all! It made Ratanji feel
most embarrassed. He gave dakshina, bowed at Sai’s feet, but the
riddle still remained unsolved.
164. However, the subject was left at that. Ratanji then narrated the
purpose of his visit, prostrated once again, at Baba’s feet and sat
down with folded hands.
165. At heart, Shetji felt completely satisfied and said, ‘Baba, it was,
indeed, well that by my good fortune I had your darshan today.
166. ‘I am luckless one, and without much knowledge. I know nothing
about pooja, Yajna etc. By good fortune, I had today, the darshan of
one who knows past, present and future and is wise.
167. ‘You know my anxiety only too well. Remove it, O Gracious One! Do
not push this faithful devotee away from your feet, O All merciful
One!
168. Sainath was moved by pity and said, “Do not worry, needlessly!
Your misfortune is on the wane from hence”.
169. He then gave udi-prasad in his hand, placed the hand of benediction
on his head and blessed Shetji with the words, “Allah will fulfill your
heart’s desire”.
170. Ratanji then took permission and returned to Nanded. There he
related to Ganu Das, in detail and in its proper sequence, all that
had happened.
171. ‘I had a proper darshan and was delighted. I also had his assurance,
along with the prasad and his blessings.
172. ‘Everything took place in a most satisfying manner. But there was
only one thing that I did not follow. Of what Maharaj said to me, I
did not understand at all!
173. “Three rupees fourteen annas you have given me, I know”. What is
this that Baba said? Please explain to me all this, clearly.
174. ‘What rupees and what annas? How could I have given anything to
him before? This was my first visit to Shirdi. O, I do not understand
the significance of this, in the least!
175. ‘At least I am not able to resolve this. To me, it appears as a great
mystery, a puzzle I cannot solve. Can you, at least, solve it for me?
176. This was indeed, a mystery! Das Ganu began to ponder what its
significance could be! But he could not make up his mind.
177. After some deep thinking, he suddenly remembered. And, the figure
of a Muslim saint called Maulisaheb, suddenly came before his
mind.
178. Born in the Muslim community, his way of life was like that of a
saint. He worked as a porter, living a life that Fate had ordained for
him.
179. But a detailed account of his life here, will only lead to a digression
from the main story. Everyone in Nanded knows the life-story of
Maulisaheb.
180. So, when it was decided to go to Shirdi, Maulisaheb had casually,
and of his own will, come to Shetji’s house.
181. Both had boundless affection for each other. And Maulisaheb was
offered flower-garlands, fruits, etc., with proper rituals.
182. On the occasion, Shetji was suddenly inspired to serve a light meal
to Mauli. And Ganu Das, at once, reminded of the expense incurred
for it.
183. The list of expenditure was called for, every single pice was counted.
It was all then added up and the total tallied perfectly.
184. It came to exactly three rupees and fourteen annas – neither more
nor less! But that Baba should acknowledge the receipt of it only
amazed everyone! It revealed Baba’s many-faceted personality.
185. Sai Maharaj is a treasure of knowledge. Sitting inside the mosque,
he knew the past, present and future, in whichever part of the
world it might occur.
186. Unless there was oneness between all living beings, could Sai
Samarth have experienced this or told others?
187. Nanded is miles away from Shirdi, both being divided from each
other by considerable distance. Moreover, both the saints were also
unknown to each other. How should Sai receive this telegraphic
message then?
188. Any thought of separateness, that ‘I am Sai Maharaj, while
Maulisaheb is somebody quite different’, was not present between
the two of them.
189. Maulisaheb’s Atman was the same as that of all the others. Yet,
blessed indeed, is he who will understand this secret of oneness
between all.
190. Though outwardly inhabiting two separate bodies, inwardly, both
were one at heart. In fact, to use the words ‘they both’ is in itself
not proper at all. For they were never separate.
191. In knowledge, in spirit, in their very aims and objectives, they were
one. Both were of the same Essence, of same disposition.
192. No doubt, great distance separated Shirdi from Nanded. But their
hearts, their lifeforce, their bodies were as one. And hence this
telegraphic message to each other was possible.
193. Oh, how astounding are these sadhus and saints, who are as
wireless telegraphic machines! Whatever happens in the Universe
and wherever it may happen, they know all about it.
194. Later, after a suitable passage of time, God rewarded Ratanji. His
wife became pregnant. The tree of hope sprouted into leaf.
195. On the auspicious moment, his wife delivered. The blessing came
true. To the great joy of Ratanji, a son was born to him.
196. As after years of drought, there should be a sudden downpour of
rain, such was Shetji’s joy and satisfaction at the birth of a son.
197. Thereafter as time went by, the family tree began to spread out and
blossom, being happily laden with sons and daughters. Ratanji was
not fully satisfied.
198. But even thereafter, he continued to go for Sai-darshan. With Sai’s
blessings, all his desires were fulfilled and Ratanji was filled with
joy.
199. In Spring, the mango tree is heavy with fruit, but not all the fruit will
ripen. Of the twelve sons, only four have survived and today, they
live happily.
200. And, even-tempered that he was, Ratanji too, accepted willingly and
without the slightest regret, what had been ordained by Fate.
201. And now, for the significance of the next story! This whole Creation,
animate and inanimate, is pervaded by Sai. Anyone many just sit
still, anywhere, and experience it for himself.
202. How Guruvar was pleased with the faith and devotion of a poor,
humble man from Thane, whose surname was Cholkar.
203. How this man took a vow before Sai, whom he had never seen
before, and how his wishes were fulfilled, and he was given
personal, direct experiences!
204. What is a bhajan without love, or reciting a sacred text without
understanding its meaning? And where, O where is God without
faith? Is it not all an effort in vain?
205. A forehead without the auspicious kumkum mark, knowledge
without actual experience, are all futile. These are not words of
book-learning. Experience their truth for yourselves and then judge.
206. Why this book about Sai’s leelas, you may ask. Its purpose, I do not
know. It is Sai who got it written through me and he alone, knows
its purpose.
207. Moreover, to write such a book requires a man of spiritual
authority. And I am but a servant of Sai, who keeps these records by
his command. I am only a slave of his command.
208. My listeners are as the thirsty Chatak birds while Sai Samarth is the
bliss-filled rain cloud who showers rain through these stories to
quench their thirst.
209. May this body roll over and over in the dust at the feet of that
Power, which moves my speech and whose Life I narrate.
210. It is he who prompts my speech; it is he who narrates his own story.
May this fickle mind of mine become steady and steadfast at his
feet.
211. May this bhajan be not only physical not only verbal, but also
mental and bring me everlasting joy, for I am just a meet and
humble messenger of Sai.
212. The Narrator and the Cause of the narration is, no doubt, Sai
himself. And yet, is the listener separate from him? No, for he is not
more remove from Sai.
213. To all appearances, this is just a Life-story; but in reality, it is all Sai’s
sport. He has himself become the loving Sport-maker and has
started this powerful play.
214. Sai Baba’s Life is inscrutable! He has made me his instrument and
has given amazing experiences to the devotees. Thereby he satisfies
his own innumerable devotees.
215. This is mere Life-story; it is a store of happiness. The sweet nectar of
Salvation, which can be enjoyed only by the most fortunate one
who has faith and devotion.
216. I have toiled hard to write this book for the peace and happiness of
the devotees and we, the devotees may always remember the
greatness and the marvel of the Guru’s Grace.
217. When related to with loving devotion, this story will enhance the
pleasure of the listeners in listening to it. When read over and over
again, and the moral lesson of the stories is translated in to practice,
it will increase devotion and love.
218. When listened to, day and night, it will snap the bondage of Maya
and temptations; the consiciousness of the triputis will disappear
and the listeners will enjoy happiness.
219. Holding fast to Sai’s feet, Hemad surrenders to him whole-heartedly
and remains prostrated at his feet, for ever, without leaving them
even for a moment.
Weal to be all! Here ends the fourteenth chapter of

“Shri Sam Samarth Satcharit”, called
‘Ratanji’s Meeting with Sai”,
15
The Story of Cholkar’s vow of

Sugar-candy
MY OBESIANCE TO SHRI GANESH, TO SHRI SARASWATI, AND SHRI GURUMAHARAJ! TO THE FAMILY
1. Only those whose innumerable meritorious deeds have come to fruition

can have Sai’s darshan; are not affected by the threefold afflictions and
can successfully attain by the means, the spiritual end.
2. Be kind, O listeners! Meditate for a moment on your guru and then
listen respectfully to the story by giving me your full attention.
3. Please do not say with disdain, ‘Oh, don’t we know you full well! Why
all this futile effort, then? Forgive me, for you are comparable only to
the ocean.
4. The ocean which, though full to the brim, will not send the river back
and contains within itself a thousand streams of water that the cloud
pours.
5. And such are you, too, my good listeners! I wish to bathe in your
waters. Do not turn me away with scorn, for it is not good to abandon
the meek and the poor.
6. Be it the pure waters of the Ganges or the turbid flow of the village
streamlet, they both find a place equally, in the vast expanse of the
ocean, without causing any turbulence at their confluence.
7. Hence, O my listeners, your eager interest in listening to the stories of
saints, will be automatically satisfied, if you take kindly to my effort.
8. When this nectar-sweet story is heard respectfully, and with faith and
forbearance, the listeners will experience a loving devotion and will find
fulfillment.
9. Devotees will attain effortlessly, the most excellent thing (i.e. God), the
listeners will experience devotion as well as Deliverance; the simple,
faithful souls will enjoy peace and happiness and all will find their
Ultimate Refuge.
10. As they listen to the stories that came from the guru’s mouth, the fear
of worldly life will be removed and the listeners’ hearts will be
gladdened when they experience Oneness with their true Self.
11. In this chapter there will be a narration of how the loving devotees pray
to Sai and how Sai favours them with his darshan. Listen to it carefully!
12. A cat might have come out, having just suckled her little ones. But even
if she goes back at that instant, the kittens will start running all over her
to suckle at her teats, lovingly, once again.
13. The mother growls wearily, and, for a moment the kittens appear
subdued. But it is enough for them to see her relax, and there they
begin again, going round and round in circles, to suck at her teats.
14. But as they suck, devouring the milk in large gulps, so lovingly, the milk
begins to trickle from the mother’s teats and, forgetting her earlier
growl and weariness, the mother too, stretches herself out,
affectionately, on the ground.
15. All the weariness is gone; instead, love surges up in her breast as she
embraces her young ones, holding them tightly with her four feet and
licks them instinctively, again and again. It is indeed, unique, this
celebration of a mother’s love!
16. The deeper the sharp nails of the kittens are dug and bruise her teats,
the faster flows the love through the many streams of milk that gush
out.
17. Just as the deep love and devotion of the little ones produces more and
more milk in the mother’s teats, so also will your single-minded love
and attachment to Sai’s feet stir Sai’s heart to deep compassion.
18. Once the people of Thane had organized, near Kaupineshwar Mandir, a
program of Hari-bhaktiparayan, Das Ganu’ kirtan, which was a pleasure
to hear.
19. When persuaded by prominent citizens, Das Ganu used to agree
graciously to perform kirtan, without expecting a pice and without
undue obstinacy.
20. Not a pice was expected to be paid for the kirtan. Bare-bodied except
for the plain dhoti round the waist, and without a ‘pagdi’ (headgear) on
his head, he used to perform. Yet the large crowds that gathered were
difficult to control.
21. Incidentally, the story behind such unusual dress is sure to amuse when
heard carefully. Listen to it at ease and see Baba’s amazing ways, for
yourself.
22. Once, Das Ganu was to perform kirtan at Shirdi and came out donning
an ‘angarkha’ (a long, outer frock-like garment for men), an ‘uparna’ (a
small piece of cloth) on his shoulders and a turban on his head.
23. Quite pleased with himself, he went to make obeisance to Baba, as was
the custom, when Baba was heard remarking, “Bravo! You are indeed,
decked out like a bridegroom!
24. “But, so adorned, where to you proceed?”, asked Baba. Das Ganu then
replied that he was going to perform kirtan.
25. Baba further said, “Why all this ‘angarkha’? Why this ‘uparna’, this
turban? What for, all this effort? These things are not for us!
26. “Take them off before me, right now! Why carry their burden on your
body?” Obeying Baba’s command immediately, he took them off and
placed them at Baba’s feet.
27. From then onwards to this day, while performing kirtan, Das Ganu is
always seen with a bare, healthy-looking body, ‘chiplis’ in hand and a
garland round his neck.
28. Although this style is unconventional, it has a solid, pure foundation. It
is the style of the famed Naradmuni, who is the most learned among
the learned.
29. This tradition originated from Narad and it is from here that the long
line of Haridas (kirtankars) has started. They are not burdened with the
outward trappings of dress; their sights are set on the inner purity of
heart.
30. Too familiar is the figure of Narad, with only the lower of half of the
body covered, the hands of playing on the Veena and chiplis, while on
the lips, a loud proclamation of Harinaam, constantly.
31. By the grace of Sai Samarth, Das Ganu himself composed kathas of
saints and narrated them in his kirtans, which he performed free of
charge. Through these he became renowned.
32. Das Ganu thus generated great enthusiasm for Sai-devotion among the
people, fostering love and devotion for Sai, the Ocean of Self-rejoicing.
33. No less a contribution has been made by Chandorkar, the most eminent
among the Sai devotees, for it is he who is really responsible for
spreading Sai-worship.
34. It was solely due to Chandorkar that Das Ganu first came here (to
Bombay) and started performing bhajans and kirtans of Sai in various
places.
35. Maharaj was already well-known in Pune, Sholapur and Nagar districts,
but amongst the people of Konkan, it was these two who spread Sai-
devotion.
36. Thus amongst the people of the Bombay presidency, Sai worship
started by the efforts of these two persons. The All-merciful Sai
Maharaj appeared in Bombay through these two people.
37. In the Shri Kaupineshwar Mandir, on that day in the midst of the loud
proclamations of Sai’s Grace in the kirtan and of the Harinaam, Cholkar
experienced a sudden, strong urge.
38. Many had come for the Hari-kirtan, each one appreciating it for a
different reason. Some liked Bua’s proficiency in the Shastras, some
admired his expressive gestures and gesticulations.
39. Admiration of some was reserved for Bua’s singing. ‘Excellent! Oh, how
wonderful is Bua’s singing. How totally absorbed he becomes, taking
Vitthal-naam! And how he dances enraptured narrating the katha!’
40. Some were more interested in the prelude to the main katha, while
others loved to hear the main story. Some liked to watch the imitations
and mimicry that the Haridas restored to in the course of his narration,
while some others were fond of listening to parables and fables (that
came in the latter half).
41. Whether the Bua is an erudite Sanskrit scholar or ignorant of it;
whether he can unfold levels of meaning from line to line or is an adept
only at explaining the philosophical statements that come in the latter
half of the kirtan – it makes little difference. For, the ways of the
listeners remain the same.
42. Of these types, there are many listeners. But it is hard to find that class
of listeners in whom faith and devotion to God or saints grows steadily
as they listen.
43. And what indeed, is the fruit of that listening, where katha after katha
is being listened to, indiscriminately, while there accumulates layer
upon layer of ignorance? In vain is such listening without
discrimination!
44. Can it be called soap when it does not remove the dirt? Can it be called
discriminate listening which does not remove ignorance?
45. Simple, trusting soul that Cholkar was, love for Sai surged up in his
heart as he said to himself, ‘O Compassionate Baba, please look after
this meek, helpless creature.’
46. Cholkar was a probationer, poor and moneyless, who was unable to
shoulder the burden of providing for the family and put the entire
responsibility on Baba for obtaining the means of livelihood through the
government job.
47. People keenly desiring something, take a vow that if their wishes are
fulfilled they would serve to the Brahmins whatever food they desired,
and to their heart’s content.
48. The rich promise to feed a thousand people or to offer a hundred cows,
if their heart’s wises are fulfilled.
49. But moneyless that Cholkar was, when he took a vow, remembering
Sai’s feet, in all humility he said,
50. ‘Baba, mine is a poor household, my entire dependence being on
getting a job. But to become permanent in my job, this examination
must be passed.
51. ‘With great diligence and hard work have I prepared for the
examination, all my reliance being on passing it. Or else, I will lose my
job as a probationer, too!
52. ‘If by your Grace I pass this examination, I will humbly present myself at
your feet and distribute sugar-candy in your name. This is my most firm
resolve!’
53. Such was the vow he took. Later, to his great joy, his wish was fulfilled.
But the fulfillment of his promise was delayed. So, to atone for it, he
gave up eating sugar.
54. He knew that he would require money on the journey. Moreover, how
could he go to Baba empty-handed? So he kept on postponing the visit
from morrow to morrow, in painful waiting.
55. It may be easier to cross Naneghat, the dangerous cliff of the Sahyadri
range; but it is far more difficult for a householder to cross the
threshold of his house.
56. So long as the promise made at Shirdi remained fulfilled, any dish with
sugar in it remained excluded for Cholkar, who continued to drink even
his tea without sugar.
57. After some days had passed in this manner, the time came for Cholkar
to go to Shirdi. So he went there, fulfilled the vow that he had taken
and was very happy.
58. As he took Sai’s darshan, Cholkar prostrated before him and bowing at
Baba’s feet, was filled with satisfaction and joy.
59. With a heart so purified, he then distributed sugar, offered coconut to
Baba and said, ‘Today, all my heart’s desires have borne fruit.’
60. Sai-darshan made him happy, his conversation with Sai gladdened his
heart. Since he was Jog’s guest, he naturally had to go with Jog to his
house.
61. When Jog got up to go, his guest got up too! Baba then said to Jog,
“Serve him cups full of tea, well-sweetened with sugar!”
62. Cholkar was astonished to hear these significant words referring to his
secret. His eyes filled with tears of joy as he placed his head on Sai’s
feet.
63. Jog was filled with a fond admiration for Baba; and as for Cholkar – he
felt it twice as much! He alone knew the reason for it, as in his
innermost heart he recognized the sign.
64. Baba had never touched tea in his life. Then why, all of a sudden,
should he think of it at that particular moment? It was, of course, to
reaffirm Cholkar’s faith and to impress on his heart the mark of
devotion.
65. Suddenly, Baba gave an even clearer signal that he knew everything, by
saying, “Cholkar, your promised sugar-candy has reached me! And so,
your vow (of giving up sugar) is fulfilled, too!
66. “Your agitated mind when you took the vow, your atonement for the
inordinate delay in fulfilling it – all, all have I known, though you
wanted to keep it a secret.
67. “Wherever you all may be, when you spread your hand before me in
supplication, with faith and devotion, there I stand behind you, day and
night, as steadfast as your faith and devotion is.
68. “I may be here in my physical body, and you may be far away, beyond
the seven seas. Yet, whatever you do there, I know it here, instantly.
69. “You may go anywhere in the world, and there I go with you. My abode
is in your heart; I dwell within you.
70. “I, who thus abide in you heart, it is me that you should always worship.
Even in the hearts of all the living creatures, it is I alone, who dwell.
71. “Hence, whoever you may come across, in the house or outside of it, or
on the way, they are all my manifestations; I pervade them all.
72. “An insect, an ant, creatures living in water or moving in the sky, or
animals on the land – a dog or a pig, I pervade them all, most truly and
always.
73. “Hence, do not consider yourself as separate from me. Great is the good
fortune of him, who will know me as not being different from himself”.
74. Trivial as these words may appear to be, they are great in significance.
How great must be Baba’s fondness for this Cholkar that he gave him
the treasure of devotion!
75. What there was in his mind, was thus revealed to him by Baba through
direct, actual experience. O, how skilful are the ways of the saints!
76. Baba’s words were priceless, and as they entered deep down into the
devotee’s heart they became the sap of life to the orchard of devotion
and love; to devotion they are as a mast is to the ship.
77. The cloud compassionately rains water to quench the thirst of the
Chataka, but in the process the whole earth is cooled by the raindrops.
Such is also the case here.
78. Cholkar, poor soul! Was he not a total stranger, unknown, unheard of?
And, for that matter, even Das Ganu’s kirtan was only an instrumental
cause that created an urge in Cholkar’s heart to take a vow, which
ultimately resulted in his receiving Baba’s Grace!
79. And because of this followed the miracle, revealing the mind of the
saints! Baba, who was always keen on instructing the devotees, created
such occasions for it.
80. Here, Cholkar was but an instrument. As usual, it was Baba’s
inconceivable leela to instruct his devotees, which never ceases to
amaze us!
81. Let us now narrate another incident that reveals Baba’s dexterity, after
which we shall end this chapter. It is about how someone asked a
question and how Baba answered it.
82. Once, as Baba was sitting in his usual seat in the mosque, a devotee
who sat in front of him, heard a lizard chirp.
83. As the chirping of a lizard or its falling on any part of one’s body is
considered to be a bad omen of the events to come, the devotee, quite
casually and out of curiosity, asked Baba a question.
84. ‘Baba, why does that lizard on the back wall keep chirping? What could
be in her mind? I hope it is not anything unpropitious or unlucky.’
85. Baba said to him, “The lizard is overcome with joy that her sister is
coming here to meet her from Aurangabad”.
86. What, after all, is a creature like the lizard! And then, to talk of her
mother, father or brother and sister? How is she involved in these
worldly, human relationships?
87. So the devotee thought to himself that Baba must have said something
by way of a witty reply and he sat quietly for a moment.
88. Suddenly, a man on horseback came from Aurangabad to take Baba’s
darshan. Baba was then having a bath.
89. As the man had to travel further and the horse could not have gone on
without his daily feed of grain, he set out towards the market to by
some grain.
90. The devotee, who had questioned Baba earlier about the lizard, was
staring in astonishment at the just-arrived trader from Aurangabad,
when the latter suddenly pulled out the horse’s mouth-bag from under
his arm and shook it vigorously to clear the rubbish.
91. As he dashed it on the ground, turning it inside out, there dropped out
from it, a lizard that slid swiftly across, in great trepidation, in front of
his own eyes?
92. Baba then said to his questioner, “Now, keep a careful eye on her! This
indeed, is the sister of that lizard. Just watch this marvel!”
93. As she set out from there, the lizard made straight towards her elder
sister, who was already chirping incessantly. Aiming in the direction of
that sound, she set out, strutting and stalking.
94. After so many days the two sisters were meeting. They hugged and
embraced and kissed each other on the mouth. It was a unique
celebration of love!
95. Circling around each other, gyrating round and round with joy, they
whirled in all directions, as it pleased them – vertical, horizontal,
oblique!
96. Where Aurangabad, where Shirdi! How strange, the whole incident!
How should this rider suddenly appear as from nowhere? And that a
lizard should also be with him? O, how strange!
97. Maybe, the lizard was in Aurangabad and had entered into the horse’s
mouth-bag. But how did the question-answer take place at the most
opportune moment? Its perfect timing was a real marvel!
98. Oh! that the lizard should start chirping, prompting the devotee to ask
that question! And how Baba should have explained its significance,
which received confirmation immediately through the actual
experience!
99. It was an incident, unparalleled! Humour is loved universally and the
saints make use of this incomparable device to enhance the welfare of
the devotees.
100. Just consider! Had this inquisitive devotee not been there, or had no
one put the question to Baba, how would Sai’s greatness have been
revealed? And who would ever have understood the meaning?
101. Many a lizard have we all heard, so often, making these sounds. But
who has bothered to find out the meaning of the sounds or even about
why they chirp?
102. In short, mysterious and inscrutable are the strings that control the
great sport of this Universe. Who can imagine them? They leave
everyone puzzled!
103. People, say quite to the contrary, that if these lizards are heard
chirping, it is inauspicious. The evil can however be averted if you
repeat the name ‘Krishna, Krishna’.
104. Be it as it may! But it is, for sure, an excellent device of Baba’s to
confirm the faith of his devotees, in himself. It was not just a miracle!
105. He who reads this chapter with reverence, or makes repeated readings
of it regularly, will be freed from all obstacles by Gururaya.
106. He who lowers his head on Sai’s feet with single-minded devotion, will
truly find in him, his one and only Refuge and Protector, the Doer of all
action and the Destroyer of all evil.
107. Make no mistake, have no doubt about this! For such indeed, is this
Sainath! And I narrate the secret significance of my own experience,
only for the benefit of the devotees.
108. In this entire world, only I am; there is nothing else other than me. And
not only in this, but in all the three worlds, I and I alone, exist.
109. Where such non-duality is inspired, there not a trace of fear remains.
For such a one, everything is filled with the Universal Consciousness,
which is the unconceited, egoless state.
110. Hemadpant surrenders to Sai, absolutely, and does not part from his
feet even for a moment. For that is the only way to cross the ocean of
the worldly life, safely! Now listen to the interesting narration that
follows.
111. In the next chapter, Sai, the greatest among the Gurus, will create an
incident of great significance as to how people ask for Brahma-Jnana, as
if it is as easy and quick as the snapping of a thumb and a finger.
112. A greedy man will ask Sai for Brahma-Jnana and Maharaj will give it to
him, out of the man’s own pocket.
113. When the listeners hear this story, they will perceive Baba’s marvelous
ways to show how, unless one is totally free from avarice, the
attainment of the Brahman is, beyond a doubt, impossible.
114. But no one ever thinks as to who has that spiritual authority. How it is
attainable and to whom, will be explained by Maharaj.
115. I am but a slave of his slaves and hope, in earnest application, that you
will hear with enthusiasm this glorious Sport of Sai’s Love.
116. Your heart will be filled with joy and you will have the satisfaction of
understanding. Hence, O listeners, give your attention and you will
know the greatness of the Saints.
Weal to be all! Here ends the fifteenth chapter of

‘The story of Cholkar’s Vow of sugar-candy’,
16
A Narration About
Brahma-Jnana (1)
DEITY, TO SHRI SITA-RAMACHANDRA. MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO THE
1. The King of kings, Lord Paramount, enthroned on the throne of Peace;
Master of the Empire of the Blissful Self and our one and only Refuge,
Shri Gururaj – to him let us make obeisance.
2. On his either side are being waved gently, the two ‘chowries’ (feather-
brushes) of steadfast devotion and ‘Sahaj-Sthiti’ (Sahaj-Samadhi); and
fanning him with great reverence are ‘Swanubhuti’ (direct intuitive
perception of the divine) and instant experience.
3. Self-absorption is the royal parasol over his head; peaceful, benign
feelings are the staff in the hands of his royal staff-bearers. The
‘Shadripus; and Maya, temptations, etc., will not endure here, even for
a moment.
4. Oh, for the splendour of his royal court! Four (Vedas), six (Darshanas),
eighteen (Puranas) are the royal minstrels that sing his praises. The
radiance of Pure Knowledge forms the brilliant awning overhead and
Inner Bliss, dense and thick, suffuses the atmosphere.
5. Detachment, devotion, Pure Knowledge; listening, reflection,
contemplation, incessant concentration on the Self and actual
Perception of God, -- these are his eight ministers of State, engaged in
his service.
6. He whose throat is adorned by the divine gems – Peace and Self-
restraint – whose melodious speech transports the nectar from the
Ocean of Vedanta;
7. At the sight of whose hand, raised high, to strike with the lustrous,
sharp-edged sword of Knowledge, the tree of worldly life, which
trembles with fear;
8. Glory be to such a one as you, O Pure Immortal Yogiraya, who are
beyond the gunas and have assumed this human form only for the
benefit of others and for the upliftment of the meek and the poor.
9. In the last chapter, the story was narrated of how, for confirming the
devotee in his faith, Baba brought about the fulfilment of his vow and
gave him the mark that he knew his secret.
10. The Sadguru is for ever satiated in all his desires. How can a devotee
then, satisfy his desires? In fact, it is the guru who satisfies the
devotee’s wish of serving the guru, thereby making him free of all
desires.
11. A flower, a leaf, when offered with true devotion, will be lovingly
accepted by him. The same, when offered with pride and conceit, he
will spurn, turning his head away, at once.
12. He who is the Ocean of Truth, Knowledge and Joy, of what importance
are to him these details of ritualistic worship? But, when offered with
faith and devotion, he accepts them gladly.
13. Under the cover of now knowing anything, he, in reality, removes
ignorance and gives us knowledge. Without transgressing the limits set
by the Shastras, he imparts instruction of his devotees in a pleasant
manner.
14. When he served faithfully, the worshipper experiences oneness with
the Brahman. Abandon all other means and serve the guru in utmost
humility.
15. Slightest negligence in that service or even a suspicion of over-
smartness in it, will only harm the Seeker. What is needed here is
steadfast faith in the guru.
16. Moreover, what does a devotee do by his own efforts? Nay, it is the
Sadguru who facilitates whatever he does. For the devotee does not
know his own difficulties and it is the guru who helps him overcome
them, though he does not know it.
17. There is no other benefactor in all the three worlds, than the guru,
himself. Let us then surrender whole-heartedly to him, who is the
greatest, everlasting Refuge of the Supplicants.
18. If the guru were to be compared to the Chintamani, that divine get will
grant you only what you wish for; whereas, to the astonishment of the
devotee, the guru will grant him the most inconceivable of things!
19. If compared to the Kalpataru, that Wishing-Tree of Indra’s heaven
satisfies only what the devotee desires, but Gururaya gives to him the
most unimaginable state of ‘Nirvikalapa’ or Superconsciousness.
20. ‘Kamdhenu’, the wish-fulfilling Cow, instantly gives whatever is wished
for, but far greater than her is the Guru, the Divine Cow. Who else but
he can be adorned with the title, ‘The giver of the Inconceivable’?
21. And now I have only one request to make to the listeners – to listen
attentively to the story which I said at the end of the last chapter that I
would narrate – the story about the man who came to Baba desiring to
know the Brahman.
22. Listen now, to the summon bonum of life; as to how Baba satisfied the
man who came to him with a fond wish to get Brahma-Jnana and how
Baba instructed him and also his own devotees.
23. Saints are always free from desires, being completely satiated, already.
But the devotees are full of desires, which always remain unfulfilled.
24. Some ask for a son, some for an everlasting kingdom. Some wish to
have faith and devotion; but only rarely will one ask for liberation from
the worldly life.
25. One such devotee of simple faith, but who was always engrossed in
accumulating wealth, once had a strong urge to take Baba’s darshan, as
he had heard of Baba’s great renown.
26. At home he had everything in abundance – wealth, children, a host of
servants. Yet he wished to have Baba’s darshan as Baba was the very
image of Munificence.
27. ‘Baba’, he thought, ‘is a great Brahma-Jnani, the brightest gem among
the sadhus and saints. Let me place my head on his feet, for his ways
are just inscrutable!
28. I want for nothing, so let me ask for Brahma-Jnana. If I can get even
this, very easily, I shall be blessed, indeed!
29. His friend then said to him, ‘It is not easy to know the Brahman. And to
a greedy person like you, it is most difficult that it should reveal itself.
30. ‘You who know no other source of happiness except wealth, wife and
children, and the like – Brahman, to you, is an aberration. How will it
bring you any peace or happiness?
31. ‘When the bodily organs become feeble, the world does not care for
you. It is then that the idle mind whiles away its time, spinning away
the yarn of the Brahman.
32. ‘Of such a kind is your curiosity about the Brahman. Miserly that you
are, and reluctant to part with even a pice, you will not find anyone
who will satisfy your wish.’
33. However, with such a desire in his heart, the Seeker of Brahman set out
to go to Shirdi, having engaged a tonga for the return journey, too! And
thus he arrived at Sai’s feet.
34. He took Sai’s darshan and made an obeisance at his feet. And now
listen, O listeners, to the sweet words that Sai addressed to him.
35. For, this Kalpataru of Sai’s tales, when watered by the water of
attentive listening, will take a firm root and as the listener’s reverence
grows, so will it bring forth an abundance of fruit.
36. It will become succulent in each and every part, will blossom into
fragrant flowers, will bow down with the weight of delicious fruit and
the desire of the Enjoyers will be satisfied.
37. So he said, ‘Baba, please show me the Brahman! With this sole desire in
my heart have I come. People say that Shirdi Baba shows Brahman
without any delay.
38. ‘Hence I have come all this long way and after my journey I am very
tired. But if I can now attain that Brahman I will have accomplished the
object of all my efforts.’
39. Baba said, “Do not worry, I will show you the Brahman promptly, at
once! There is no question of credit dealings here. But oh, it is people
like you who ask for Brahman, who are rare!
40. “People do ask for an abundance of wealth and prosperity, or for the
cure of disease, removal of difficulties, or for frame, honour, power and
authority. It is happiness that they always ask for.
41. “People come running to Shirdi, only to ask for material pleasures and
worship me, a mere fakir, for it. But no one asks for the Brahman!
42. “Of these (pleasure-loving) people, I have an abundance. It is people
like you, who are in dearth. And I crave for such seekers after the
Brahman, meeting whom is a ‘Parvalak’ for me.
43. “By the fear of this Brahman the Sun and the Moon move in their set
orbits, rising and setting regularly and the sunlight and the moonlight
appear at the appointed time;
44. “So also the seasons, summer and spring and winter – come and go in
the proper order; and Indra and other gods, the guardians of the people
appointed to the eight directions, look after their subjects – all this
takes place due to this Brahman.
45. “Hence before the physical body is cast off, a wise man attains the
highest objective of life i.e. Brahman. Or else, the continuous cycle of
birth and death pursues him relentlessly.
46. “If the body falls, without having known this Brahman, the bondage of
worldly life will follow and rebirth will become inevitable.
47. “I shall show you not only the Brahman but the entire coil or the
essence that is Brahman, which is enveloping you from tip to toe and
which I shall unwind and separate.”
48. Oh! how nectar-sweet was that speech, a mine of the highest, the most
incomparable Bliss, which had the power to uplift, even those who
wavered in their doubts!
49. By the power of Baba’s words, those engaged day and night in the
pursuit of transient fleeting pleasures will also be guided firmly to the
path prescribed by the Shastras.
50. If Chintamani (Ganesh) is pleased all the material pleasures are
attained; if Mahendra is pleased the wealth of Heaven is gained.
51. But more remarkable than these is the Guru. For there is no benefactor
like the guru who will reveal the hard-to-attain Brahman to his devotee,
when he is pleased.
52. By listening to that sweet tale all the cares and sorrows of worldly life
will be forgotten. Baba also knew too well, how to instruct the seekers
of Brahman.
53. So he then made him sit down, engaging his attention elsewhere for a
moment, and making him feel as if he had forgotten all about his
question.
54. And then, what Baba did was, he called one boy to him, saying, “Go
quickly to nandu, and give him the message, --
55. ‘Baba urgently needs to borrow five rupees, so give quickly the money
for the occasion, to be returned shortly.”
56. The boy went to Nandu’s house, but there was a lock on his door. So he
at once came back and told Baba so.
57. Baba said, “Go back, again. Go to the grocer, Bala. Maybe he is at home
and give him the same message. Bring back the money, quickly. Go!”
58. But even this trip was wasted. For even Bala was not at home! The boy
narrated to Baba all that had happened.
59. Baba sent him in great haste, on the same errand, to one or two other
places. The boy grew quite weary of these unprofitable trips, but was
not able to bring even a pice.
60. Baba knew full well that neither Nandu nor Bala, nor any of the others
would be home. For Maharaj had intuitive knowledge about everything.
61. Himself, a living conversing Brahman, will Baba be ever short for a mere
five rupees? But it was all a sport for the benefit of that Seeker of
Brahman.
62. When a sweet dish or seera is prepared in honour of a guest who comes
home, the feast is enjoyed by all the others, too!
63. Similarly, this Brahma-bhokta was but a pretext put forward by
Maharaj to instruct his devotees, for the benefit of all.
64. In that Seeker’s pocket there was a bundle of notes worth more than
two hundred and fifty rupees. And Sainath knew it.
65. And did not that Seeker of Brahman know it? Did he not have eyes to
see it? But the perplexity of his own doubts and hesitation restrained
him, though the bundles of notes lay in his pocket.
66. Here he comes to ask for Revelation, but has not the heart to loan a
mere five rupees to Sai, and that too, just for a short while!
67. Sai Maharaj, well he knew, was true to his word and the amount to be
lent, just for a little while was small, too! But the moment he was
inclined to lend the money, doubts at once assailed his mind.
68. After all, what was a mere five rupees to him! But even that, he could
not bring himself to part with! Indeed, he was Avarice personified, who
could not accommodate Sai for such a small amount!
69. Had it been any simple, trusting soul, who had genuine affection for Sai,
he would not have been able to bear the spectacle of borrowing and
lending, taking place before his very eyes!
70. He, who was thirsting after the Brahma-Jnana so much, could not he
have understood the question? I do not think so, at all! But he was
totally engulfed by his greed for wealth.
71. And then, he could at least have kept quiet after all this! But no! Baba
Sai, show me the Brahman quickly!’
72. Baba then said, “And have I not made every effort, so far, to show you
the Brahman from the place where you are? Have you understood
absolutely nothing?”
73. For the sake of the Brahman one has to surrender the five vital airs, the
five organs of knowledge, the five organs of Action, ego, intellect and
mind.
74. The path of Brahma-Jnana is very difficult; it is not easily attainable by
one and all. It reveals itself suddenly to the fortunate one when his
fortune is in ascendancy.
75. He who is detached and is unaffected by the glory even of the
Brahmapada itself, such a one alone has the authority to gain
Brahmavaidya. For he is totally detached from all else.
76. Whoever it is who gives the Brahma-jnana and in however complete a
form, will he ever succeed if the seeker does not have even a trace of
renunciation?
77. Those with the highest spiritual authority attain Brahma-jnana easily
and without any difficulty. But those whose authority is mediocre
always have to proceed slowly, according to the religious tradition (laid
down by the Shastras).
78. For one it is as swift as the flight of the bird; for the other, it is a slow
step-by-step climb on the ladder of religious tradition. But for him
without any spiritual authority at all, to attempt to know the Brahman
is altogether a fruitless task.
79. That there is no higher, no excellent means of attaining the Brahman
without a discriminating knowledge of the real and the unreal, is no
doubt, a very true aphorism of the Vedanta. But is such a discriminating
knowledge in the power of everyone?
80. With deep study and arduous efforts, and when the physical frame is
worn down to a skeleton, only then does it dawn slowly in the light of
the Guru’s Grace.
81. When Brahmadeva becomes egoistic and thinks that ‘I am the Supreme
God; I am the Controller’, and he forgets his true Self, it is then that the
Universe if created.
82. But when the knowledge comes that ‘I am myself, the Brahman’, then
the Knower becomes one with his real Self and in that moment the
illusion about the reality of this Universe is dispelled. So proclaims the
Shruti.
83. Once the Self-awakening comes, bringing with it the feeling of oneness
with the all-pervading Brahman, this Universe becomes the sacrificial
offering to the Fire-god, i.e. Brahman. The Creation is thus reduced to
ashes.
84. Such is also the condition of the living creatures. When their
misconceptions are removed, their delusions about the rope, the sun-
beams and the oyster-shell are at once dispelled.
85. Ignorance of its being an oyster-shell creates the illusion of silver. But a
true knowledge of the nature of silver, at once, brings the realization
that is it only an oyster-shell. In that moment, the illusion of silver
disappears altogether and the oyster-shell is perceived clearly and
definitely, for what it is.
86. It is symptomatic of reciprocal ignorance. Burnish the lamp of
knowledge by scouring and scrubbing the impurities of ignorance, so
that all the illusions are destroyed.
87. Had there been no bondage of birth and death, why would there be this
determined pursuit of Moksha? What would our concern be, then, with
the Vedanta? And wherefor this discourse on Brahma-jnana, at all?
88. But he who firmly believes and is determined that ‘I am in bondage and
want to be liberated’, only he has the authority to be a seeker here –
neither the totally ignorant nor the complete Jnani.
89. When there is no bondage, how can there be liberation? This is the real
truth. Bondage and liberation arise from the association with the
Trigunas. Such is the experience of all.
90. But in the absence of any duality, who binds and who liberates? Here
nobody is in bondage and nobody is liberated, once the feeling of
duality disappears through non-duality.
91. Are the phenomena of day and night a creation of the sun? It is all a
matter of delusion of the eye, for the Sun is aloof from it.
92. When the joys of heaven and the sorrows of hell are experienced with
the ego that ‘I am the doer’, ‘I am the enjoyer’, the intentness and
attachment to desires increases.
93. The Self is constant, ancient and indestructible. It is without the
changes of birth, death, etc. The letter ‘Omkar’ is its symbol. It is
continual, without a beginning and an end.
94. He who regards this body itself as the Self and feels that he is separate,
the Creation is separate; such a one will never get Self-knowledge that
comes from Self-experience, however hard he may toil for it.
95. Conquer speech and all other senses; make a firm resolve of the mind;
then extinguish the involuntary activity of that mind and hold fast to
the intellect.
96. Intellect which gives knowledge and is in the form of Light; it is here
that the mind should be concentrated. For, the group of all the sense
organs, including the mind, are controlled by the intellect.
97. The initial source of an earthen pot is the clay. So is intellect to the
sense organs. In the same sense it is their constant state. Such is the
pervasiveness of the intellect.
98. By virtue of its all-pervasive nature, the intellect fills all the senses, like
the mind, etc. Hence, merge this intellect into the all-pervading Divine
Consciousness and that Divine Principle into the Self.
99. When a sum-total is made in this way, the true nature of the Self is
revealed, with a certainty. And then, the silver of the oyster-shell, the
mirage in the sand, the serpent in the rope become only optical
illusions.
100. It is this Self, complete, not with any distinguishing quality, without
birth and death, that we must realize, to attain our lasting good. So say
the sages.
101. All effects have a cause; but the soul is self-existent and without a
cause. It is ancient, but from the beginning It is new and beyond past,
present and future. But Its very nature, It is beyond the reach of the
intellect.
102. Inviolable as the sky, beyond birth and death, Self-sustained and pure,
Its support is ‘Om Pranava’.
103. The Infinite Brahman is to be known; the Brahman which becomes
finite, is to be attained. Its symbol ‘Om’ is to be meditated upon and to
be worshipped, always.
104. ‘Omkar’ in the form of Pranava or Brahman is the essence of all the
Vedas, and the ascertainment of its meaning is the real contemplation
of the Mahavakyas of the Vedas.
105. That which the Vedas themselves have established and which the
Seekers achieve with the greatest effort and by observing celibacy, that
is called the highest state of ‘Om’.
106. However, extremely difficult as it is to ascent to that state, it becomes
easy to attain for him who studies hard, once he receives his guru’s
grace.
107. Beginning with the most gross among the physical organs, when an
untiring Seeker, in his arduous study, reaches that most subtle
discriminating intellect, he attains to that state.
108. Such is this letter ‘Om’, to be pronounced through the speech, which is
the sum-total of all forms of penance, the mere utterance of which
brings out its essential meaning and a constant repetition of which will
result in a Vision or manifestation of God.
109. Blessed is that steadfast devotee of the Sadguru, who will know that all-
pervading Spirit, which is unaffected by the changes of growth and
decay.
110. How can they, who are for ever afflicted by the threefold afflictions of
Adhyatma, Adhibhoot and Adhidaiva, ever enjoy such good fortune?
Such glory is only for the saints!
111. Out of ignorance arises the birth-death cycle and the only means to be
liberated from it is the realization of oneness between the Brahman and
the Self. This can be achieved through the saints.
112. When the mind is free from all thoughts of sense objects, and by
repeating the Vedic aphorism, ‘I am Brahman’, the intellect trends to
think the same;
113. Convinced by the truth of the words of the Guru and the Shastras, when
the tendency to do karma, mentally and physically, ceases altogether, it
is then that the Self is fully realized.
114. Only then is Knowledge attained fully and clearly. Salvation comes from
the material means of sensual pleasure. The meshes of ignorance, etc.,
in the heart are disentangled and the Seeker enters the Unmanifest to
become one with It.
115. More subtle than the subtlest atom in the ray of light, so small and
subtle is the Atman. Such is the definite idea of the Atman.
116. Atman is larger even than the Brahmanda, which is the largest among
the large. But all this is only a relative standard. Atman is really beyond
all measurement.
117. In the subtlety, it is the subtlest among the subtle; in largeness, it is the
largest among the large. Hence the name or form are merely
discriminative appellations, while the Atman is perfect and without
appellations.
118. The Atman has no birth, no death; nor has it any causal origin. It is
unborn, constant, indestructible and ancient. It is difficult to know it
clearly, effortlessly.
119. ‘Omkar’, the symbol of Brahman, is Its fundamental nature, which, it
has been difficult even for the Vedas or Shastras to understand. Will it
be then easy to know it, for one and all?
120. In trying to understand it, the Vedas were exhausted, the ascetics
repaired to the woods; the Upanishads gave up in despair, as none
could ascertain it.
121. To realized the true nature of the Atman, it is necessary to have an
Acharya, who has realized the non-duality between God and the
Atman. When even those skilled in reasoning gain no entry here, what
to say of the others?
122. There is no place for logicians here, for they will be caught up in the
whirlpool created by their own chaotic mind. Except the Veda-shastras
and the guru, no one else has the steadiness of mind needed for Self-
realization.
123. The innumerable stars of one’s own intellectual speculations and
theories cannot help one avoid the eighty-four lakh cycles of birth and
death. It is enough to have that one moon, -- the guru and the Shastras
– and even the last traces of darkness (of ignorance) are then cleared
away.
124. He who holds fast to his Sadguru will achieve with little effort what
others fail to achieve with hard, painful effort. For he will receive the
light of Knowledge or Brahma-jnana.
125. Where ignorance is removed without effort and blissful Self-Knowledge
comes to stay, and the state of Self-absorption emerges, it is indeed the
state for which Moksha is just another name.
126. This, and this alone, is the most desirable, the highest goal of human
existence. It is for this that the Brahmayogis, who strive to be one with
the Brahman, and the Seekers, who are constantly Self-absorbed, made
great efforts.
127. He who turns away from the Self is caught up in the tumult of sensual
desires. But once he is firmly concentrated in his true Self, his sensual
desires become weak.
128. For one who has turned away from his Self, the sensual pleasures are
near at hand. But the moment he turns inwards to his true Self, the
sensual desires turn away from him.
129. He, who desires nothing but Moksha and has no other desires in his
mind, has no temptations either in this world or in the next, -- he alone
is deserving of Moksha or Salvation.
130. Know this clearly, that he, who lacks even in one of these qualities, is
not a true Seeker. He only pretends to be a Seeker as a man, blind in
one eye, pretends to see,
131. Unless the ego completely falls off, unless greed is totally eradicated,
and the mind is detached and free of desires, Brahma-jnana will not be
firmly imprinted.
132. Identification of the Self with the body is itself a delusion. Attachment
to anything is a bondage. Give up these promptings of sensual desires
and their memory, and you will attain the Brahman.
133. Brahman, in its attributesless state, is difficult to realize. Hence wise
men know the importance of Brahman in its manifest, finite form and
consider its worship to be their dharma.
134. Vedantins know this truth that the Atman dwells in all creatures
secretly, mysteriously. But where is there undisputed proff of it that can
be intuitively experienced by everyone?
135. First, the heart must be purified; over and above that, the intellect has
to be subtle, sharp as the point of the Kush-grass. Only then will this
Atman, in its thrice-purified state and in its kindness, reveal Itself, all on
Its own.
136. The Atman is constant, unaffected by changes (such as birth, death,
growth, etc.,). The Self-realized never grieves and he alone is truly
courageous and wise and is, for ever, liberated from worldly life.
137. The skill, the fluency of a ‘pravachan’, of the power of grasping the
significance of books is of no avail. Even an intimate knowledge of
Vedas and Shrutis will not explain anything.
138. The Atman is constant and free from changes of form or nature, the
body is transitory and subject to continual changes. Knowing this, he
who works for his own good is aware, all the time, of what is proper or
improper in his actions.
139. The Self-realized is always fearless and known that he alone is and that
nothing else exists apart from himself. When duality is thus wiped out,
totally, destruction of all sorrow results, most certainly.
140. Although it is difficult to know the Atman, which cannot be known by
listening to ‘pravachans’; though mere intellect is of no use in trying to
understand It, yet It can be easily realized when proper means are
pursued.
141. He who is always without desires, except for the one desire for Self-
knowledge, such a one, when he constantly beseeches the Atman, he
alone will gain this highest gain.
142. The Atman will bestow its grace on him, who bears in mind the non-
duality between the Self and God all the time, saying to himself, ‘I am
He’, as he listens to katha, kirtan, etc., and meditates upon it.
143. He who has never refrained from sinful behavior and has attachment,
who is always uniquiet and unmeditative, cannot attain this even by
Knowledge.
144. He who acts according to what the Shruti and Smriti commend, and
eschews what is forbidden; whose mind is always concentrated in
meditation, such a one has the Atman in his power.
145. He who is free from sinful behaviour, and surrenders himself humbly at
the feet of the Guru, whose desire for the fruit of action has ceased,
only such a one can attain the Atman.
146. Without becoming free from sensual desires, without desiring anything
else, but the Atman, and without a cessation of all the natural
propensities and affections of the mind, it is very difficult to know the
Atman.
147. Seeing the austerity and penance of the Seeker, the Atman Itself will be
roused to pity and only then will It manifest Its true nature. But this is
not easy at all, unless one has a guru.
148. Hence, to know the Self of Atman, a Seeker should listen to sacred
texts, contemplate on them, bearing in mind, constantly, the principle
of non-duality. Only then will Self-knowledge come easily.
149. This worldly life is filled with ignorance and its widely spread
manifestations also originates from ignorance. Know well, that without
Knowledge, Moksha or Salivation has not place, at all.
150. To experience the truth of the Shastras, reasoning power and ingenuity
of mind are necessary. But Knowledge comes only after the illusion of
worldly life is destroyed, without which it is impossible.
151. He alone is a great soul, who moves in the world realizing that every
living being, a saint or a sinner, is God Himself. For he alone sees the
non-duality between God and His creatures.
152. The experience of oneness between God and the Self is the end of all
Knowledge. Once Self-knowledge comes, all ignorance will disappear.
153. When the Self is realized fully, nothing more remains to be known. Due
to his actual, personal experience, everything is known to the Seeker, as
a thing in the palm of his hand.
154. He enjoys the fruit of this Brahma-jnana in his complete liberation from
the worldly life; in an immediate experience of Bliss and an abundance
of Moksha.
155. It is only to enable the intellect to comprehend its all-pervasiveness
that the Atman is described as ‘subtler even than the subtle and larger
even than the large’.
156. In itself the Atman is neither subtle nor large; the distinction of
comparative size is here imaginary. This Atman fully pervades the
whole creation, from Brahmadev to the tiniest shrub.
157. Indescribable as this Atman is, and though It is in Itself infinite, It is
limited by putting It into speech, so that the intellect may be able to
grasp it.
158. The true essence of the Atman will never be grasped on the strength of
a powerful intellect. Its attainment comes from the grace of Sadhus,
saints and the Sadguru, which is the fruit of devoted service to them.
159. Is there any dearth of ready, detailed descriptions of the Brahman in
the sacred books and pothis? But so long as the Sadguru does not
bestow his grace, however hard one may try, one can never attain the
Brahman, to the end of this world.
160. In the absence of the daily religious rituals and observances, when the
mind is not purified by their influence, the Brahman can never be
known and experienced.
161. It is a truth thrice-proclaimed that only the Brahman is constant; all else
is transient. All that meets the eye is without constancy.
162. Rare is the speaker who can describe that Brahman. Rare is also the
listener who is pure of heart. But rarer still it is, to get the Sadguru who
is loving and Self-experienced.
163. Is Brahman a thing to be got for the asking? Great yogis inhabiting
secluded mountains and caverns, caught up in self-imposed austerities
and disciplines and engrossed in deep meditation.
164. Even they have not be able to perceive the Brahman without the guru’s
grace; then how can It be attained by a person like you, who are a
personification of Greed itself?
165. He, who has never-ending attachment to wealth, can never, even to the
end of the world, attain Brahma-jnana. Know this to be a certainty.
166. While listening to the spiritual discourse, when the mind yet meditates
on sensual pleasures and reflects incessantly on matters of worldly life,
then the Self-realization that comes, is also of the same kind.
167. Impure negative emotions (like anger, envy, etc), ascription of the false
(vikshep) and veiling of the true (avaran) are the three sources of error
for the mind. Actions performed without an expectation of fruit remove
the impure, negative tendencies; worship and devotion cleanse the
mind of false delusions.
168. Proper actions and worship, performed in this way, bring maturity to
the doer’s mind. When negative tendencies and delusions are thus
eradicated, all that remains is the veiling of the Truth.
169. And this veil, which is the root of all evil, is destroyed once Knowledge
appears, as darkness is destroyed by the rising of the sun.
170. It is this Brahman – which, those proficient in the Vedanta have
described as being characterized by Truth, Knowledge, Infinity – which
illuminates the Jnani, who becomes Self-absorbed.
171. The traveller, walking alone through a jungle, in the darkness of the
night which is only partially illumined by the dim moonlight, is startled,
mistaking the stump of a tree for a robber and hides himself, in great
fear.
172. ‘I walk alone’, he muses, ‘and am carrying money, too! He, like a way-
side robber, is lying in wait for me. What is there to think, now? There is
no gurantee even of his life!’
173. But suddenly, as a lamp approaches in the distance, and the reality of
the supposed robber is revealed, his fear disappears and he realizes
that the robber was only an illusion.
174. So, I have narrated to the listeners all the obstacles in the way of
realizing the Brahman. In the next chapter, the nature of the highest
Bliss will be revealed to one who seeks such Bliss.
175. Hemad rolls at Sai’s feet and talks wildly, whatever comes to his lips.
May the simple, faithful ones listen to whatever pleases Sai to make me
utter.
Weal to be all! Here ends the sixteenth chapter of

“Shri Sai Samarth Satchari”, called
‘A narration about Brahma-jnana (1)’
17
A Narration about
Brahma-Jnana (Concluded)
1. It has been promised in the last chapter that in this chapter will follow a
narration of the characteristics of the ‘Shreya’ and the ‘Preya’. So now
listen carefully to it.
2. Just as light and darkness appear, in their properties, to be mutually
connected closely and yet are altogether different from each other, so
are Shreya and Preya.
3. He, whose mind runs after Preya, is doomed to a fall by his own
selfishness. Shreya is discriminating; Preya is indiscriminating.
4. The object of Shreya is pure knowledge; of the Preya, it is pure
ignorance. The wise are never tempted by Preya; the ignorant do not
like Shreya.
5. So long as there is hankering after gold and lust, the senses are
attached to sensual pleasures and discriminating knowledge and
renunciation have not been attained, till then there is a fondness for
Preya.
6. The mixing of Shreya and Preya is like mixing milk with water. And from
this mixture, as the swans of Manas lake will only drink the pure milk,
separating it from water.
7. So also will those of firm resolution, high intelligence; of discriminating
knowledge and good fortune, be attached to Shreya and always averse
to Preya.
8. But just consider those dull-witted people! In the interest of the
material well-being, they seek sensual pleasures, animals, sons, wealth,
fame and honour etc., and thus attain only the Preya.
9. Whether it is Shreya or Preya, even when both are comprehended for
what they are, man, with an independent mind, has to choose for
himself, between the two.
10. But, when faced with both, it is difficult to choose. And as the sense
objects tend to triumph over the dull wit, it is Preya that embraces him
firmly.
11. The highest achievement of human life, however, lies in pushing Preya
aside and welcoming Shreya – like the swan that separates the milk
from the water.
12. Although Preya and Shreya are both within the power of man, a dull-
witted, indiscriminating man is powerless to discriminate between the
two.
13. First of all, it must be definitely understood in what one’s Shreya lies.
Only then can one devise means to completely overcome the obstacles
in the way of its achievement.
14. It is here that man is confronted with the necessity of a powerful,
determined human effort. Therefore, making a firm resolve of the mind,
one must carry on the struggle for the achievement of Shreya.
15. Inconceivable are the turnings of the wheel of worldly life! It rotates,
ceaselessly, day and night, bringing upon man the intense suffering of
the threefold afflictions, which cannot be averted.
16. He is harassed while undergoing such excessive suffering and begins to
look around for easy, comfortable means of overcoming them.
17. Unbearable as this rotation of the wheel of worldly life becomes, he
begins to look for answers to questions such as ‘How can this rotating
wheel be arrested? Is there any means to bring this about?
18. If, by one’s great good fortune, such thoughts arise in the mind, it is the
beginning of human endeavour to achieve the highest good in this life
(i.e. Shreya) and then, for his own personal benefit, such a man will
pursue the proper means for his own goal.
19. This ignorance or Maya, which has no beginning, is as deceptive and
futile as the illusion of silver in the oyster-shell or of water in the
mirage. This great impediment of false, erroneous ascription must be
removed.
20. It rains hail-stones of gold, but only in the dream. And one may collect
them aplenty and with great effort, so that they will be useful when
needed. But as one wakes up, everything is gone.
21. To desire sensual pleasures, already enjoyed or otherwise; to hope, to
long for them or to wish for them – these are always the impediments.
Therefore, eradicate them, first.
22. That which cannot be seen even in the bright light of the sun, where the
intellect cannot penetrate and therefore turns back; where Vedas and
Shrutis cannot even gain a foothold; it is that which the guru points out
with his own hand.
23. Lust and anger are both affections of the mind which impede the
attainment of knowledge and interrupt listening, reflection and
Samadhi, in a trice.
24. Is it possible that camphor and the flame will ever push each other
aside, when they come into contact? No sooner than the twain meet,
the camphor becomes one with the flame.
25. He who constantly rolls in sinful deeds, which are prohibited by the
Shruti and Smriti and knows not the right deeds from the wrong, what
good will he achieve, though he may be a Jnani?
26. Similarly, he who is never at peace; whose heart is restless and whose
mind is agitated by the fickleness of the sense organs, such a one can
never be perfect in knowledge.
27. He who has a contented heart, who is a true righteous guru-putra and
whose Self-absorption is firm and steady, he alone is endowed with
knowledge.
28. Whether pursuing worldly life or the path of Salvation, if one has to
reach one’s eternal abode, one must become the master of this physical
body. What can he achieve who is merely clever of speech?
29. Here there is no place for mere eloquence. Study is its essence. Let your
body be the chariot in which you sit calm and steady.
30. Of this chariot (your body), let your intellect be the charioteer. And as
for yourself, you sit in this chariot as the Master, with a mind calm and
composed.
31. Then guide the charioteer so as to overcome the various traditional
ways of enjoying sensual pleasures, which are difficult to conquer. And
let the reins of your mind control the wild, willful horses of the ten
sense organs.
32. Though the horses will tend to run amuck, the reins will keep them in
place. Entrust the reins in the hands of the charioteer and sit back,
relaxed.
33. Only if the charioteer is skilled and efficient will the horses move
vigorously and properly. But if the charioteer (intellect) himself is under
the control of the reins (the mind), then the horses become feeble and
powerless.
34. Only he will attain Salvation whose discriminating intellect, with a
complete control over the mind and a total concentration of the Self, is
at the helm. All the others get exhausted on the way.
35. He whose mind is always uncontrolled will never experience
contentment and will not reach that state nor will he escape the cycle
of worldly life.
36. And this highest, most excellent state appears, all on its own, resolving
any doubts or questions in the mind as to where it really is to be found.
37. Here logic, reiteration to clarity, hearsay, statements or assertions and
discussions will not help. Difficulties are removed only by God’s grace.
Debates and disputation are all in vain.
38. All the ingenuity of logical reasoning is of no avail, here. The most
knowledgeable of the logicians are non-plussed and such confounded.
Simple, unquestioning faith alone, succeeds. Such is the marvel!
39. Different is the path that leads to the highest knowledge; different also
is that intellect; and so is the learned one in the Shastras, who imparts
this excellent knowledge. Remember this!
40. This priceless human body is being frittered away. Evanescent as the
noon-shadow is this hankering after wealth. It is difficult to overcome
God’s illusory Maya. Know this and fall at the feet of the saints.
41. Saints are the Ark in the Ocean of worldly life. Be a traveller on it. For,
who but they have the power to ferry you across safely?
42. He who can combine in himself the two qualities of discrimination and
renunciation, will not find it difficult to cross the ocean of worldly life,
dull and stupid as a stone though he may be.
43. The glory of the Lord is vested in the six excellences, of which the first
and the foremost is the quality of Renunciation. No one except those of
rare good fortune can hope for a share of it.
44. Without performing the karma ordained by the Shastras, the
purification of the heart will not come about, and know this, that if the
heart is not purified, Knowledge will not be attained.
45. Hence remember that the root cause of all attainment of Knowledge is
Karma itself. By performing the rituals of daily worship (such as pooja,
upasana, etc.) and the religious rites on special occasions (such as the
annual rites and rituals for the dead).
46. In the heart so purified are born discrimination and renunciation and
the various means lie Shama, Dama, etc., for attaining Brahma-jnana
are then attainted. Thus while still in this body one experiences the
state of extinction of body-consciousness.
47. He who gives up the desire for the fruit of his actions, and the volition
or resolve; who surrenders to the guru by concentration his mind on
him, will enjoy the full protection of the Sadguru.
48. He whose attachment to the outward worldly activities has ceased,
such a single-mindedly devout devotee will attain wisdom (through
Self-knowledge). No other device will work, there.
49. But even after attaining such Self-knowledge, if he behaves
unrighteously, he will either be on the earth below nor in the heaven
above, but will remain suspended midway, like ‘Trishanku’.
50. It is the ignorance of man that draws him towards worldly life.
Attainment of Self-knowledge gives emancipation from mundane life, --
he is in the world, but not of it.
51. The Self-realized one is always without ego; for him there is no merit of
sin, propitiousness or unporpitiousness. To such a one, then, of what
importance is the gain or loss of worldly life?
52. Where the egoistic conceit of the physical body has melted away,
renunciation comes to stay instantly. Know this for certain, that this is
that state of Oneness with the Absolute.
53. Friends and foes belong to Pravritti or the active, worldly life. But
Nivritti or the contemplative life is peculiar. When one sees the ‘I’
pervading everywhere and everything, what, then, of friendship or
enemity?
54. Before this highest Bliss, the severest of the bodily suffering is but
nothing. And when such perfect happiness is found, who will shed a
tear for the worldly, transient pleasures?
55. And such an excellent mountain of courage will not be moved by a
fraction, even when mountainous worldly sorrows and sufferings come
hurtling down to him.
56. God gives renunciation only to him with whom. He is pleased;
empowers him with the discriminating judgment and takes him safely
across the ocean of worldly life.
57. He whose purpose of Self-realization is as clear as the reflection of a
face in a mirror, will find a place either on this earth or in the
‘Brahmaloka’ above – there can be no third place for him.
58. When gods are propitiated by performing sacrifices, one attains the
‘Pitruloka’ and enjoys the fruits of his karma, but does not get Self-
knowledge.
59. Self-knowledge that one gets in the Gandharvaloka, Mahaloka,
Janaloka, Tapaloka and Satyaloka is very unclear and vague. Hence
those who long for Self-realization desire a long life on this earth.
60. For here the heart is purified; the intellect becomes as clean and pure as
a mirror and reflects the pure, sacred from the true Self.
61. The knowledge of the Self can also be gained in the second region of
Brahmaloka. But it calls for arduous effort, which is very painful.
62. Like a snake, Maya coils herself round and presses and squeezes the
intestines within as she holds the body in a tight embrace from without.
Who has the power to escape her?
63. “There you sit, watching with total unconcern, when in your own
pocket you have fifty times the money I had asked for! Just take it out,
now! There, in your own pocket lies the Brahma!”
64. As Baba said this, the gentleman put his hand in his pocket and pulled
out a wad of notes from it, counting out twenty-five notes of Rs. 10/-
65. He felt ashamed of himself, in the heart of his hearts, awed by this
intuitive knowledge of Maharaj. Eager for his blessings, he at once
placed his head on Baba’s feet.
66. Then Baba said to him at that time. “Wind up your bundle of Brahma-
jnana! Until your greed is utterly destroyed you will never find
Brahman!
67. “He, whose mind is totally engrossed with sons, animals, accumulation
of wealth, etc., how will he get Brahma-jnana unless the impediment of
wealth if removed?
68. “The temptation of wealth is very difficult to overcome; it is like a dark,
deep river-bed of sorrow and suffering, which is full of whirlpools (of
avarice) and infested with crocodiles of ignorance and envy, so difficult
to battle with. Only he who is free from desire, will survive.
69. “Brahma is, for ever, at war with greed, which latter, leaves to time for
concentration or meditation. Then how can there be time for
detachment or liberation? An avaricious man is always negligent of
prescribed rites and duties.
70. “Greed knows no peace, nor contentment, nor yet, freedom from care.
Once greed is entrenched in the mind it sets at nought all the means of
spiritual progress.
71. “He, who is always engaged in sinful activity, which is regarded as
improper and therefore condemned by the Shrutis, such a one has no
peace of mind.
72. “This is called a ‘confused or bewildered mind’. Always engaged in
sinful activity, rolling, for ever in the mire of sensual desires, he is
unmindful of his own good.
73. “He may well gain the wealth of Supreme Knowledge; but if he has no
detachment for the fruit of his action, all his efforts for Self-realization
are in vain; he does not have real Self-knowledge.
74. “When anyone asks for anything, the saints first see his spiritual
authority and give to each only that which he deserves.
75. “He who is consumed by self-conceit, day and night, and dwells only on
sense objects, the guru’s instruction is wasted on him and he loses out
on both the worldly life and the spiritual life.
76. “He who tries to enter the spiritual path, without his heart being first
purified, only parades his knowledge. It is, in truth, a fruitless effort.
77. “Hence, speak only that which will appeal; eat only so much as can be
digested. Or else, it will result in indigestion. Everyone knows this.
78. “My treasure is full; I will give to whoever comes and whatever he
wants, but first I see the capacity of the taker and give only as much as
he can cope with.
79. “If you listen to this with attention you will achieve your spiritual weal.
Sitting in this sacred mosque, I never speak an untruth.”
80. With a heart full of faith, if you dive into the river of nectar that flows
from the utterances of a saint, you will be purified both inwardly and
outwardly, as all the impurities are thereby washed away.
81. Such is the greatness of Sainath; there is no limit to describing it. How
can I compare to anything, the Incomparable One? He can be won over
only by pure love.
82. Mother of all that he is, he is the repose of the afflicted and of those
wearied out by sorrow and pain; he is the Kalpataru of those who take
refuge in him, providing cool shade and protection to the meek and the
helpless.
83. One may renounce the world and, in the interest of one’s own spiritual
progress, retire to the solitary hills and dales in silent meditation.
84. Many are such saints, who only achieve their own selfish ends or their
own spiritual end. But, of what use are they to others?
85. But Sai Baba was not a ‘mahant’ of that type. Without relations and
friends, without kith and kin, a home or wife, sons and family, he yet
remained in the world.
86. Collecting from door to door the food place on his palm at five
households; living under a tree all the twenty-four hours, with his scant
worldly possessions spread around, he was teaching the people how to
conduct themselves in life.
87. Rare indeed, are such magnanimous saints in this world, who have
attained Self-realization and yet wear themselves out for the spiritual
welfare of others.
88. Blessed is that country, blessed the family; blessed are those pure-
hearted parents and blessed the sacred womb that gave birth to this
great Divinity.
89. Without any effort, this Philosopher’s stone came in their hands, by
many mistook it for an ordinary stone and threw it away. For a long
time, no one in Shirdi recognized the true worth of this great Divinity.
90. He was like a priceless gem, lying in a dung-heap, which is discovered by
children, who kick and throw it about, trampling over it, as if it is a
stone.
91. So in this way that fond seeker of Brahman felt gratified on receiving
Baba’s blessings. We all go the same way – when the path is difficult,
we just abandon it!
92. So long as there is enjoyment of sense experiences such as the sound of
words, sensation of touch, inhaling of fragrance, seeing the external
aspect of things, it is not possible to restrain the senses.
93. And unless the senses are restrained, the natural detachment from
sensual pleasures, the realization of the true Self or Knowledge about
its nature is also impossible.
94. One must first become free from all desires and them, surrender single-
mindedly to the Sadguru. Only he who has such steadfast faith and
devotion is deserving of Self-knowledge.
95. When the five sense organs, like the ear, etc., give up their attachment
to their respective sense objects; when the mind, on its own, ceases its
activity of making resolves, entertaining doubts, etc.;
96. And, in such a totally detached mind, when the intellect also ceases its
activity of making resolves, then that is truly the highest most excellent
state or Moksha and that itself is the attainment of that Unvariable
Brahman.
97. He also, and none other, will get Self-knowledge and will be truly a
blessed one, whose intellect has ceased to resolve about anything and
who has become Self-aware.
98. Having once turned away from the sense objects, the sense organs will
turn to the Atman and only then will blissful joy be experienced –
everything else becoming devoid of happiness.
99. The self is most subtle and difficult to perceive. Being covered by the
passions and affections of the senses, it is most difficult to comprehend.
Knowledge of that Self is the means to the Supreme Bliss.
100. He who is detached from everything in this world and the next, right to
the desire for the most exalted position of Brahmadev, he alone is
installed on the Brahmapada; he alone should be considered as
liberated.
101. Slowly, the mind must be turned back from the sense objects and fixed
on the real Self, so as to gain Self-knowledge.
102. Only the wise can enjoy detachment from the fruit of karma, in this
world and the next, and freedom from the pairs of opposites, like joy
and sorrow. This is the true path of Self-knowledge.
103. Who can really be happy in the scalding waters of the ocean of worldly
life, which gets heated over the flames of the ‘Vadadvanal’ of the three
worldly afflictions, viz. Adhidaivik, Adhyatmic and Adhibhautik?
104. To be completely free from all these, be blessed by Sai’s grace. Read,
listen to and reflect on his Life, with reverence.
105. If this ‘Shri Sainath Charitra’ is heard by the listeners in the company of
wife, sons, friends and relatives, they will achieve all the good that they
desire in this world and the next. Strange indeed, is Baba’s leela!
106. Only those listeners, faithful and devoted, who are fortunate, will listen
to these stories. And as one listens with a tender heart, tranquility itself
will become tranquil!
107. In the flowing waters of the spring of these stories, the salt of karma,
good and bad, gets dissolved and by listening to them, comes before
the eyes, the comely figure of Sai.
108. Listening to Sai’s story destroys all sins; by listening to his story the
listener is ready to fight and vanquish Death itself, and the listeners
effortlessly have the experience of the highest happiness.
109. Listening to this tale purifies the heart; such listening releases the
listener from the birth-death cycle and enables him to attain the highest
state of Brahmapada, merely by offering all his karma to Brahman,
without a desire for its fruit.
110. In this way, this desire to serve Sai will render the devotee desire-less,
for ever. And Shri Sai Ram will give repose to his devotees, always.
111. O Listeners! read at least a part of this book daily, or listen to it; study it
sincerely, reflect, and contemplate on it, ceaselessly!
112. Baba seemed to be repeating to his devotees the same famous
Taittiriya Shruti-siddhanta, which says that ‘Perfect happiness itself is
Brahman. This I know for certain.’ (Taittiriya Upanishad, III, 6)
113. “Do not worry in the least; always be full of joy; never, never worry to
the end of your life”. This is what Baba said, all the time.
114. And so, the aim of this chapter is to ascertain the nature of Brahman so
that it will be as a boat to cross the ocean of worldly life for those who
surrender to Shri Sai.
115. Baba used to follow the words of Shastras which say, ‘Render good
advice to others, again and again; always be kind and benevolent
towards others,’ and Baba acted too, accordingly.
116. ‘Is it consistent? Or, is it inconsistent?’ all these are personal differences
of opinion. But this book aims at what will please and benefit the
common people.
117. Such indeed, is the purpose here. Baba knew the cause and effect of
things. And know this, that whatever was in Baba’s mind would come
to pass.
118. Stories coming out of the guru’s mouth should be listened to, and his
inscrutable leelas experienced. And as many of them as can be
remembered, should be collected together and narrated to others.
119. When the marvelous tale of Sai’s life is heard with reverence, the
sorrow and sufferings of the narrator and the listeners are destroyed,
bringing their days of mis-fortune to an end.
120. Can there be one so unfortunate as not to be dazed by Baba’s
wonderful leelas or be becalmed by his mere darshan and surrender
humbly at his lotus-feet?
121. Pure and sacred are the tales of this Sai – to be listened to with a
generous heart. When such a happy opportunity (to listen to them)
comes, who will let go of if for nothing?
122. Wife, sons, friends are as whirlpools in the ocean of worldly life, which
is infested with crocodiles of passion such as lust, anger, etc. Its waters
are, for ever, rising due to the big Timingal fish (various diseases) and
are whipped to a fury by the tumultuous hopes and desires.
123. Once in a while, one is seized by a fit of vexation and sadness and is
caught up in the pairs of opposites that give rise to doubt. But still, one
cannot bring oneself to snap all ties with them.
124. You must remind yourself that yourself the pure Brahman, held captive
by your association with the physical body – like the parrot that holds
fast to the perch in the cage, with his feet suspends himself, head
downwards.
125. You are deluded by temptations and Maya, due to which you have
forgotten your real, lasting good. You must become alert by your own
effort and turn to your real Self.
126. Delusions add to the bewilderment. Know that illusions such as bodily
conceit, the feeling of ‘me’ and ‘mine’ are all deceptive as a mirage, and
therefore become detached and ego-less.
127. Consider carefully as to why you should get entangled in the meshes of
‘I’ and ‘you’; free your feet from the bondage, O parrot! You can then
soar high up in the sky!
128. Liberation implies bondage. Only where there is bondage, can there be
freedom. Steer clear of both these states and abide in your true, pure
Self.
129. But all such knowledge is relative. Joy and sorrow really come from
ignorance. Rid yourself of this and acquire true intuitional experience.
And Brahma-jnana will be near at hand.
130. So long as you have the feeling of ‘yours’ and ‘mine’, you are not really
mindful of your real good. Give it up, fling away the avaricious
attachment to the body and turn to your true Self.
131. If Kuber, in all his wealth, begins to go collecting alms, is it not a
misfortune, an adversity born of ignorance?
132. Always listen to the sacred Shastras; obey with faith, the guru’s word
and be ever watchful to achieve the ultimate goal.
133. By observing this code of conduct, people will find the path of Self-
upliftment. Thereby innumerable creatures will be liberated easily.
134. He who has an earnest longing, by day and by night, as to when the
moment of release from the bondage of worldly life will come, will
quickly snap that bondage.
135. Availing of whatever solitude that is possible, knowing firmly that this
worldly life is futile, be engaged all the while, in study and
contemplation of the Self.
136. Unless the devotee humbly prostrates, in total surrender, with a heart
full of faith and devotion, the guru will not give him the store of
knowledge.
137. Serve the guru whole-heartedly, surrendering to him you all; get him to
explain matters of bondage and liberation; ask him questions about
Knowledge and Ignorance, so that you receive the best fruit from the
guru.
138. No one except the guru can explain who is Atman and who is
Paramatman. And the guru too, will not impart even a particle of
knowledge unless his disciple surrenders to him totally.
139. When anyone else, other than the guru, gives knowledge, it will not
bring release from the worldly life; it will not bring Salvation and will
never get firmly imprinted on the mind.
140. Hence there is no knowledge without the guru and all the wise and
learned people know this. Only the guru has the power to give the
experience of the oneness between the Atman and the Brahman.
141. Show no unconcern, no disregards there; give up all conceit and ego;
prostrate yourself on the ground, always, and humbly lower your head
on the guru’s feet.
142. With a firm and resolute mind, say the words, ‘I am the humblest of all
your servants and am fulfilled by reposing faith in you and you alone.’
143. And then just see his marvel! Guru, the Ocean of Compassionate Love
will be stirred to pity and he will hold you aloft, catching you up upon
his bed of ripples.
144. On the head will he place his hand of Protection, destroying all
calamities and sorrows and burning down piles of sins, he will smear
Udi on your forehead.
145. Thus exposition of the nature of Brahman to that Seeker was but a
pretext under which Baba explained, in detail, to his devotees, the mark
of oneness between Jeeva and Shiva.
146. Now, when Maharaj had such incomparable knowledge and profound
wisdom, why did he give so much importance to jesting and joking?
Why so much fondness for humour?
147. Such a doubt arising in the mind is quite natural. But when carefully
considered, it will be clear that there is only one satisfactory reason for
it.
148. When we are talking to little children and are amused by their childish
prattle, can there be any serious, adult talk?
149. And it is because we love them any the less? So also are humorous
jokes and jesting a special skill used to impart instruction.
150. Can a child understand what disease it is suffering from? So when it
refuses adamantly to drink the potion of bitter drug or medicinal herbs,
the mother has perforce to make it drink –
151. Sometimes by coaxing and cajoling; sometimes by glaring angrily;
sometimes by resorting to the cane and sometimes even by a loving
embrace!
152. But as the children grow older, even when you feel like petting and
caressing them, you have to consider the sharpness or dullness of their
intellect. The same is true of Knowledge.
153. The sharper the intellect, the quicker is the grasp; and it does not take
even a moment to take in instruction. But with a dull intellect it is a
different matter altogether and calls for great effort.
154. Samarth Sai is a store of Knowledge. According to the intellectual
capacity of each devotee, he first ascertains the purity and worth of the
vessel before pouring in the wealth of Knowledge.
155. He has a complete intuitive knowledge and knows about everyone,
beforehand. Whatever is the appropriate means for each devotee, so
he prescribes the discipline.
156. According to the spiritual authority of each, Baba considers their
worthiness or unworthiness first, before taking on their responsibility.
157. Similarly, old as we may appear in years, but before Sai, the Siddha,
truly, we are smaller even than a child, and so are always eager for
jokes and laughter.
158. Baba was a store of humour. He satisfies the devotees by granting each
one, in abundant measure, what he is fond of.
159. Intelligent and dull-witted, all will experience blissful joy on reading this
chapter; all will want to hear more as they listen to this and by
contemplating on it they will have the satisfaction of experiencing Bliss.
160. Repeated readings of it will bring knowledge of the spiritual path.
Constant contemplation of it will bring great happiness and everlasting,
unhampered joy. Such is Baba’s inscrutable leela!
161. He who has been fortunate enough to have this experience, in however
small a measure, is sure to be attached to Sai with all his heart and
speech and action. Inconceivable indeed, is Sai’s leela!
162. Hemad surrenders at Sai’s feet. Imparting knowledge through humour
and laughter is one of the ways of uplifting the devotees. The seeker of
Brahma-jnana was just an excuse.
163. The next chapter is sweeter still! The listeners will be satisfied. The
secret wish of my heart will be bared and satisfied.
164. Listen carefully to the detailed narration of how I will go to Madhavrao
(Deshpande) and give him Baba’s message, after which I will receive
Baba’s grace.
Weal to be all! Here ends the seventeenth chapter of
‘A narration about Brahma-jnana (concluded)’,
18
I Receive Baba’s Grace (1)

DEITY, TO SHRI SITA-RAMACHANDRA. MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO THE
1. Hail to You, my Everlasting, most Excellent Sadguru! Glory be to

You, O Sadguru, who are Parabrahma Incarnate, and who rule over
Maya, the illusion of this world.
2. Victory to you, who are without a beginning and an end; who are
beyond the pairs of opposites and are devoid of passion! You and
you alone, can bring the realization of the true Self.
3. If a doll made of salt, dives into the water of the ocean to bathe,
would she come out? This can never happen! So it is with you.
4. You point out with your finger so effortlessly, to your devotees. That
about which the Vedas and the Shrutis engage in debate, day and
night, and that is the Incomprehensible Parabrahma.
5. Should it ever, by any chance, come to pass that one be caught up in
your close embrace, then there is no place for petty considerations
such as ‘mine’ and ‘somebody else’s’.
6. In the last chapter, the mysterious tangle of the Brahman was
disentangled and clarified, and it was narrated how the greed of the
seeker after Brahma-jnana was the impediment in his way, through
a tale, most purifying.
7. Now listen, attentively, O listeners, to the story of how I received
Baba’s Grace. It will reveal Baba’s way of guiding his devotees.
8. This too, is a sweet tale. Which I shall now narrate, just as it came to
pass. And the listeners should listen to it at their ease and for their
own benefit.
9. When the listeners are eager, the narrator is eager, too, and is
enthused as the hearts of both exude love, filling them with joy.
10. Without disturbing or unsettling the mind in the slightest degree,
Baba, through his instruction, guides each devotee to the true path,
according to his level of understanding.
11. Many are of the view that one should not tell others what the guru
has told one. Or else the guru’s words become fruitless.
12. But this is only imaginary and much ado about nothing, and hence,
meaningless. In fact, not only such direct, personally given spiritual
instruction, but also that given in a dream, should be conveyed to
all, as it is good, beneficial knowledge.
13. If this be considered as being without proof or authority, then such
proof is to be found in the wise Kaushik rishi, who narrated to all
what was revealed to him as an initiation, in his dream, in the for of
the ‘Shri Ram-raksha stotra’.
14. The guru is like a charged monsoon cloud that happily rains eternal
Bliss on one and all. And is such Bliss something to be stowed away
and hoarded? No, indeed! It is to be enjoyed to the heart’s content
and shared with others.
15. Gently lifting his chin, the mother lovingly makes the child drink the
medicinal potion, all for his own good health. Just such was Baba’s
skill in imparting instruction.
16. His was not a mysterious or secret path. And now listen attentively
as to how and in what way he fulfilled the wishes of his devotees,
quite unexpectedly.
17. Blessed, blessed is the company of the Sadguru. Who can describe
its importance adequately? As his utterances are recollected, one
after the other, the enthusiasm too, grows in describing them.
18. When God is worshipped with devoted love; when the guru is
served and worshipped with steadfast faith, then one can attain
from the guru the knowledge that he can impart. All other means of
attaining such knowledge are futile.
19. Ascription of the false (vikshep), and veiling of the true (avaran)
make the path of worldly life dim and confused. And it is the guru’s
word that is the ray of light to guide on the path without any
impediments.
20. Guru is God Incarnate; he is Brahma, Vishnu, Maheshwar; in fact,
the God Almighty, the Supreme Brahman is not other than
Gururaya.
21. Guru is the Mother; guru, the Father. When gods are angry, the guru
protects and preserves. But when the guru is angry, there is no one
to protect. Always bear this in mind!
22. Gurus it he guide in worldly life, -- a guide in pilgrimages and vows,
in renunciation, dharma and adharma and detachment. He is the
expounder of the Vedas and Shrutis.
23. Awakening the eye of intellect, the saints reveal the celebration of
the true Self. Extremely compassionate and tender that they are,
they also satisfy men’s desires and longings born out of devotion.
24. Then the desire for sensual pleasures subsides and one begins to
talk, even in sleep, about Knowledge; and the twin fruit of
discriminating knowledge and renunciation comes to hand by the
grace of the saints.
25. The saints are like a Kalpadrum to their devotees. If one remains in
their saintly company, serves them with loving devotion, they will
prevent all laborious effort.
26. Therefore, always be attached to the saints; listen to their tales and
worship their feet so that all the sins are washed away.
27. When Lord Ray was the governor of Bombay Presidency, and an
enquiry had been instituted into the administration of Mr.Crawfrod
(the Municipal Commissioner), a well-known gentleman of the time
became devoted to Baba.
28. Having suffered a great loss in business, he felt a weariness and
disgust for the world and, realizing the futility of this worldly life,
which is riddled with the threefold afflictions, he set out with a
‘lota’.
29. Greatly agitated in mind, he felt like going on a long journey to
enjoy solitude. This was the plan that he firmly resolved upon.
30. When great calamities befall a man, then, in his utter misery, he
remembers God and begins to call out to Him frantically, all the
time, pursuing Him with great perseverance.
31. But so long as sinful deeds continue unabated, God’s name does not
rise to the lips. However, once it does, then seeing his love and
devotion, God brings about his meeting with a saint.
32. The same was the case with that devotee. Seeing how exhausted he
was by the worldly life, his friends gave him a piece of sound advice.
Listen to it.
33. ‘Why not go to Shirdi for Samarth Sainath’s darshan? Do go there
and pray to that most compassionate saint!
34. ‘Even a moment spent in the saint’s company steadies and calms an
agitated mind, fixes it at once at the feet of Hari. And after that, it is
difficult to turn it back from thence.
35. ‘From countries far and wide, people flock there; roll in the dust at
Sai’s feet; obey the word of Maharaj and have all their wishes
fulfilled by serving him.
36. ‘Such is his fame! Everyone, young and old, knows him. If he takes
compassion on you, you will be free from pain and suffering.
37. ‘Nowadays, Shirdi has become a sacred place, with a continuous
flow of pilgrims, day and night. You too, can experience for yourself,
how beneficial the darshan of a saint is.’
38. As a sudden downpour from the cloud to a man impoverished by
drought or, a feast of sweetness laid before a starving, ravenously
hungry man –
39. So were these words of his friends to the ears of that devotee. He
now wanted to experience if for himself and so he set out to go to
Shirdi.
40. He arrived at the village, took darshan and prostrated himself at
Sai’s feet. His eyes were becalmed and he was filled with
satisfaction.
41. As he looked upon the Perfect Brahman, -- the Eternal, Self-
illuminated, Unblemished Form of Sai, his mind was overcome with
joy.
42. And he felt that it was indeed due to the merit of his past births that
he was able to meet Shri Sai, whose darshan had brought him peace
and freedom from anxiety.
43. The surname of the devotee was Sathe. A man of great
determination, he started a regular reading of ‘Guru Charitra’, with
great perseverance.
44. On the same night that he completed his reading in one week, Baba
appeared to him in a dream and, pothi in hand, began explaining its
meaning to Sathe.
45. Sitting calmly on his own seat, he made Sathe sit in front of him and,
taking up the ‘Guru Charitra’ pothi in hand, was all ready to begin
the exposition.
46. Baba was reading the book, expounding its meaning like a Puranik
and Sathe, like a listener, listened calmly and respectfully to the
guru-katha.
47. ‘What is this reversal of roles?’ thought Sathe. Greatly surprised he
has overcome with love.
48. ‘That you, O Compassionate One, should awaken those who, resting
their head on the dark pillow of ignorance, incline towards sensual
desires and snore away!
49. ‘And it was in just such a state, O Merciful One, that you awakened
me with a pat, to feed me the nectar of ‘Guru Charitra”.
50. And even as he was having this vision, Sathe woke up. He narrated
in great detail all that happened, to Kakasaheb Dikshit;
51. And said, ‘I cannot understand the significance of this. Only Baba
has the power to know it. I do not know what is really in his mind.
Kaka, do please ask him about it.
52. ‘Should I begin another reading or is it enough, what I have already
done? Please ask Baba what he wishes me to do. Only then will my
mind be at rest.’
53. Seizing an opportunity, Kaka then narrated to Baba Sathe’s dream.
‘Baba, what did you want to tell Sathe through this dream?
54. ‘Should another week-long reading be started or should it be
stopped from not onwards? Please explain the significance of the
Vision, yourself! And show him the way clearly.
55. “This is my only request to you. Sathe is a great devotee, simple and
honest. Have mercy on him and satisfy his wish.’
56. Baba then commanded, “Let there be one more reading. By reading
this sacred story of the guru, devotees will become pure.
57. “By reading this pothi, you will achieve your own good, God will be
pleased and you will become free from the bondage of worldly life.”
58. While Baba was saying this, I was pressing his feet. I was quite
astonished to hear these words and a thought sprang up in my
mind.
59. ‘Strange indeed, are Baba’s ways! Sathe’s small effort bore fruit in
seven days, whereas I have spent years together!
60. ‘Sathe has done only one reading of ‘Guru Charitra’ for seven days.
But is there no consideration for one who has been reading it for the
last forty years?
61. ‘One enjoys the fruit of his effort in seven days. Another spends
seven fruitless years. I have been waiting intently like a Chatak bird
as to when this Cloud of Compassion will rain mercy on me.
62. ‘When will that day come when this greatest among the saints will
satisfy my fond wish? Will he ever give me spiritual instruction?’
63. Just see the marvel of Sadguru Sai, the ever Merciful One to his
devotees! No sooner did the thought arise in my mind than he knew
it.
64. It is out of such ignorance (as mine) that crores and crores of desires
– both good and bad – arise instantly in the mind and Baba knows
them all.
65. Everyone knows surely, that our mind (being its own enemy)
conjures up evils which even our worst enemy will not harbour. And
although no one else may know these, Maharaj knows them at
once!
66. But that most gracious Mother overlooks all that is detestable, and
encourages and motivates at the opportune moment, the good and
the generous impulses.
67. And so, reading my thoughts at once, Baba said to me, “Get up, go
to that Shamya (Madhavrao Deshpande) and bring fifteen rupees
from him.
68. “Sit with him for a while, talk to each other about things. Then come
back soon bringing with you the dakshina that he gives.”
69. Sainath felt compassion for me and under the pretext of the
dakshina said, “Go at once and ask Shama for the money on my
behalf.”
70. Once such a command came, who had the temerity to sit in front of
him? It would only mount to disobedience! So taking his leave, I got
up.
71. Then I set out, at once. Shamrao also came out. He had just had a
bath and stood there as he wore his dhoti.
72. He had just finished his bath and having donned clean, washed
clothes, he was arranging the folds of hid dhoti, with the murmur of
naam on his lips.
73. He said, ‘Hello! How come you are here at this hour? You seem to
have come from the mosque! But why does this restlessness appear
on your face? And how is it that you have come alone today!
74. ‘Come, come! Sit down. I have just bathed and have come out
pleating my dhoti. I will just finish my daily pooja and return the
same instant.
75. ‘Even as you prepare for a paan for yourself I will finish the pooja in
no time. Then we can talk in peace and satisfaction.’
76. So saying, Madhavrao went in. then I casually picked up the sacred
Nath Bhagvat pothi which was on the window-sill.
77. I opened the book at random and the page at which I began reading,
unexpectedly, turned out to be the same portion which I had left
incomplete in the morning.
78. I was quite amazed! The reading that I had neglected in the
morning, Baba made me complete, thereby disciplining me
properly.
79. Discipline, here, means regular reading of the book selected. And
when it is not completed at ease, never to move from the place
leaving that regular worship incomplete.
80. Now there is another minor story about this Nath Bhagvat, which I
recollect in this context, which cannot be left out. Let the listeners
listen to it attentively.
81. It is this Nath Bhagvat, which is full of the nectar of Guru-devotion
and worthy of Sai’s favor, which Kakasaheb Dikshit used to read
regularly.
82. The seed which Shri Vishnu sowed for the uplift of the world, in the
soil, i.e. Brahmadev, came to fruition in the standing corn in the
cornfield, i.e. Narad;
83. From which cornfield, Vyasmuni harvested and stored up the ears of
corn, endowed with the ten excellent attributed, which ears of corn
were then treaded and thrashed by Shukdev in the open bran, i.e.
King Parikshit;
84. Which Shridharswami then sifted and winnowed in the scuttle-
basket, which was then measured and evaluated by Janardanswami
and from which Eknath Maharaj prepared a feast of numerous
delicious sweets –
85. It is this very same Bhagvat Puran, the eleventh chapter of which is
a veritable mine of blissful, loving devotion. And of this work, which
is like Vrindavan, the sporting ground of Lord Krishna, and consisting
of thiry-two parts or chapters – of this work Dikshit used to do a
daily reading.
86. During the day, he used to read this aloud accompanied by an
exposition. At night, he used to read Bhavarth Ramayan. This latter
work also became a Dikshit a standard work of true Knowledge,
only by the guru’s command.
87. Nath Bhagvat is thus the very essence of the nectar of loving
devotion. It is almost like a second avatar of Jnaneshwari and Nath
Maharaj’s great obligation on Maharashtra, in a concrete form.
88. After an early morning bath, Sai’s regular pooja and the worship of
other gods and goddesses, after the lights were waved, the
naivedya offered to the god,
89. Dikshit would share with his listeners, the prasad of milk with light
refreshments, and would begin reading the pothi, very respectfully.
90. Who can describe the sweetness of that book which led Tukaram,
that great devotee of God, to undertake a thousand readings of it, in
the solitude of the Bhandara hills?
91. Oh! What a divinely inspired book! And, what a steadfast, faithful
devotee, Dikshit! It was hence that Sai Samarth had commanded
him to read it for the spiritual benefit of the people.
92. There is no need to retire to the forest. God Himself appears to this
Uddhav-geet (11th chapter of the Bhagvat). And those who read it
with faith, attain God readily.
93. The Mahabharat describes the dialogue between Krishna and Arjun;
but this dialogue between Krishna and Uddhav is even more
beautiful. And it is this message that has been described in this
Bhagvat by Eknath Maharaj in his language of divine love.
94. Thus the most merciful Sai Samarth would make his devotees read
regularly, in Shirdi, this divine work, along with Jnaneshwar’s or
Jnanadev’s Bhavarth-Deepika.
95. Baba had told Sakharam Hari Jog to read it, which he used to do in
the Sathe-wada, to the great benefit of the devotees.
96. Every day, Baba made so many of the devotees listen to it, with a
sincere with for their spiritual progress.
97. Unfathomable was Baba’s skill in instructing his devotees. This he
did in various ways. Whether they were near or far away, Baba was
always with them, dwelling in their hearts.
98. Though he himself sat in the same mosque, he would delegate work
to each and imparting his own strength to them, would get that
work done through them.
99. To Bapusaheb Jog, he would ask to read the pothi in the wada,
which Jog read every day regularly and an audience gathered there
to hear it!
100. And Jog too, would go to Baba daily in the afternoon, after the
meal, and after making his obeisance and receiving udi from him,
would ask his leave to read the pothi.
101. Sometimes he would read Jnaneshvari; sometimes he would start a
reading of Nath Bhagvat with commentary, with great pleasure.
102. After granting permission to Jog to read the pothi, Baba would
immediately send many devotees who came for his darshan, to
listen to it.
103. Sometimes Baba used to narrate brief stories and even as the
listener tried to store them in his ears, he would say, “Get up; go to
the wada for the pothi.”
104. As the trusting devotee went to listen to the pothi, the story in the
pothi would turn out to be such as would only confirm what he had
heard from Baba, earlier, and its significance would be understood
better and more fully.
105. To his great amazement, Jnaneshvari of Jnaneshvar or the verses of
Eknath only reiterated the story that Baba had narrated.
106. Even when there was no specific instruction to read a particular
portion from a particular pothi, Jog would immediately read what
had a direct relevance to the tale Baba had narrated earlier.
107. These were mainly the two books which Jog read every day, both
containing the essence of Bhagvat dharma, viz. Bhagvad Gita and
Bhagvat.
108. Jnaneshvari is a commentary of the Bhagvad Gita and is also called
‘Bhavarth Deepika’, whereas the eleventh chapter of the Bhagvat is
the very basis of Eknath’s exposition of spiritual matters.
109. And so, in keeping with this tradition of the Bhagvat dharma, I too,
used to read it every day. But on that day there was a break in my
daily routine.
110. I had read half of one story and as everybody was setting out for the
mosque, leaving aside the reading of the pothi, I also rushed there
with them.
111. I wished to listen to Baba’s stories, but Baba had something else in
mind. That I should abandon the reading of Bhagvat halfway, and
resort to other things, did not please Baba.
112. And it was for this reason, I feel, that he made me read the
remainder of my daily reading of Bhagvat. Such are Baba’s
marvelous ways! Recollecting them, the heart is overcome with
love!
113. The story about Nath Bhagvat ends here, and so does the anecdote
connected with it. Madhavrao had finished his pooja and he now
came out, and I said, --
114. ‘Baba has sent you a message and so I have come to give it – “Bring
from Shama Rs.15/- as dakshina”.
115. ‘I was pressing his feet. Suddenly he remembered you, “Go to
Shama”, he said, “and come back with the dakshina.
116. “Sit with him; talk to him for a while. After you have talked to each
other, then you come back”.
117. When Madhavrao heard this, he was very much surprised. ‘Instead
of the rupees, give him my respectful salutations as my dakshina’,
he said.
118. ‘All right, I have taken with me your fifteen salutations. And that is
over! But now, come soon and talk to me’, I said to him.
119. ‘Tell me now, what stories you will, and gratify the longing of my
ears. Let us dive deep into the holy, purifying Ganga of Baba’s
glorious tales and wash away all our sins.’
120. Madhavrao then said, ‘Wait! Just rest awhile! You know too well,
how unique are the leelas of this God!
121. ‘Take this and help yourself to the betel leaf – lime, betel-nut, kath,
all the ingredients are in this box. I will just put on my cap and
come. I won’t be a moment!
122. ‘Inscrutable are Sai Baba’s leelas! Oh, how many can I tell you! And
have we not seen enough already, since we came to Shirdi?
123. ‘I am but an uneducated rustic. You are all city-dwellers. To you,
what can I say of his incomprehensible leelas?
124. So saying, he went inside, offered flowers to the gods, put on his cap
and returned at once. He then sat talking to me.
125. ‘Oh! His leelas are simply inconceivable! Who will ever understand
his skilful ways? There is no end to his sport. It is he who plays the
game and yet, is never in it!
126. ‘You are all ardent seekers of Knowledge, one more learned than
the other. What do we, the ignorant villagers, understand of Baba’s
inconceivable life?
127. ‘Instead of telling his story himself, why does he send you to us? He
alone know his own ways, which are not human, but divine.
128. ‘In this context, I am also reminded of a nice story. Let us then talk
of something so as to make the best use of our time.
129. ‘I will now tell you of an incident that took place here, before my
very eyes. It shows that whatever be your resolve, Baba will see to
its proper fulfilment.
130. ‘Sometimes Baba also tries a man to the utmost; puts his devotion
and love to a severe test. Only then will he give him spiritual
instruction.’
131. The moment the words ‘spiritual instruction’ fell on my ears, I was
at once reminded of the incident of Sathe’s Guru Charitra; it was like
a flash of lightning in my mind.
132. Could it be that this idea of sending me to Shama was just meant to
steady my mind which was so agitated when I was in the mosque?
Strange are Baba’s ways!
133. However, I suppressed this thought that came to my mind. For, the
eagerness to hear the story had doubled and I wanted to satisfy it
quickly!
134. Then, as stories about Baba’s leelas gradually began, bringing out
his compassion for the devotees, they gladdened the heart.
135. He then related one more story. There was a lady, he said, with the
surname Deshmukh, who suddenly felt that she should spend time
in the company of the holy saints.
136. Having heard of Sai Baba’s fame, the lady came to Shirdi, with a
keen desire to have Baba’s darshan, along with some people from
Sangamner.
137. This lady was the mother of Khashaba Deshmukh and her name was
Radhabai. With unswerving faith in Sai, she took his darshan.
138. She had a most satisfying darshan; so that the exhausting of the
journey was all gone and a loving devotion for Baba grew in her
heart. But then she remembered the purpose of her visit.
139. In her mind there was a keen desire to make Sai Samarth her guru,
so that she could receive from him proper spiritual instruction which
would make for her spiritual progress.
140. The lady was advanced in age, but great was her faith and reliance
on Baba. In order to obtain spiritual instruction from Baba, she
made a firm resolve in her mind.
141. That, ‘Until Baba gives me independently some ‘kaan-mantra’ and
thus makes me worthy of his grace, I shall not go anywhere else
from Shirdi.
142. ‘And the mantra should only come from Sai’s mouth; for, taken from
elsewhere it will not be sacred. May Shri Sai, the holiest and
greatest among the saints, make me worthy of his Grace.’
143. Making such a firm determination in her mind, the lady gave up all
food and drink, and sat holding pertinaciously to her resolution.
144. Already of an advanced age, with not a morsel of food in her
stomach, she refused to take even a sip of water. Such was her faith
and firm reliance on Baba’s mantra.
145. For three days, the old lady continues her fast, day and night,
vowing to remain without food or water till the day that Baba
would give her the mantra.
146. Of what use was coming to or going from Shirdi, without taking the
mantra? So she continued to adhere strictly to her vow, at the very
place where she had been staying, determined to carry her vow to
its ultimate conclusion, come what may!
147. For three days, she undertook the penance giving up food and drink,
at the end of which she was sad and exhausted and became
dejected in spirit.
148. Madhavrao was worried. What was happening was not good. How
could the disaster be averted? For the old lady was not daunted by
the prospect of death.
149. So he went to the mosque and seated himself before Baba. As usual,
Baba enquired about the general well-being, with genuine concern.
150. “So, Shama, what is the news? Is everything all right? That oilman,
Narayan, has gone astray and is troubling me greatly.”
151. Seeing the old lady’s resolve, Shama was already feeling very sad. So
he at once asked Baba, ‘Really, what should be done now?
152. ‘And what is this mystery of yours, O God? No one can understand
your sport! It is you who bring men, one by one, to this village and
ask us for their news!
153. ‘That Radhabai Deshmukh, very old lady that she is, she has
remained for three days without food and water and is fasting in
order to win your grace.
154. ‘The old lady is extremely obstinate; but her faith in you is
unshakeable. And you – you do not even look at her! Why do you
make her so unhappy?
155. ‘As it is, she is all shriveled up like a dry stick; she is obstinate, cross-
grained and difficult. And it is obvious that without food, her life
itself will be snuffed out.
156. ‘And then it will be said, the old lady went to take his darshan with a
keen desire to take spiritual instruction from him. But Sai Baba had
no compassion and left her to die.
157. ‘Baba, let not people talk in this manner. Why do you not favor her
by giving her advice beneficial to her? Do ward off such an
accusation!
158. ‘She is left with no strength to struggle; and in great agony the old
lady will die, bringing you into discredit.
159. ‘The observance of her vow is fraught with great difficulties and we
are greatly worried. If by ill luck, the old lady dies, it will be most
improper.
160. ‘The lady adamantly threatens to give up her life, if you do not
favour her with your grace. Really, I see no hope for her! Do tell her
something, yourself!’
161. Here we reach the limit of this chapter. The listeners’ desire to know
what happened next, will be satisfied in the next chapter, which is
full of loving devotion.
162. The advice and instruction that Baba then gave so lovingly to that
old lady, will remove all ignorance when carefully listened to.
163. Hemad surrenders at Sai’s feet and prostates before his audience,
entreating them to be attentive in listening, so as to be able to cross
the ocean of worldly life, effortlessly.
Weal to be all! Here ends the eighteenth chapter of

‘I Receive Baba’s Grace (I)’,
as inspired by the saints and virtuous,
19
I Receive Baba’s Grace (Concluded)
1. More subtle than the subtlest, larger even than the largest is this Sai;
from Brahmadev right down to a small shrub – in the entire Creation is
this Sai.
2. And a desire arose in the mind to see with the naked eye, such a
Parabrahman by endowing It with a form, a shape, a colour.
3. Hence the Sun-worshippers kindle with great devotion the wicks in the
lamps to wave arati before him. Or, the devotees of the god Ganesh
make his image out of jaggery, offering jaggery also as naivedya.
4. And some people offer to the ocean an oblation, holding its water in
the palm of their hands. This appears, on the face of it, to be quite
improper.
5. But highly powerful as the Sun and the ocean are, they are generous
enough to see only the faith of the devotees. Where is the question of
what is proper and what is improper, when their only purpose is to
glorify the devotion of the devotees?
6. Though as a common rule, like-minded people with similar interests
befriend each other, yet the conjunction of the body and the spirit is
one great, inevitable exception to the rule.
7. Widely different though they are in nature, from each other, the
friendship between the two is most extraordinary. So much so that
once cannot rest without the other; they cannot remain apart from
each other, even for a moment.’
8. And yet, this body is destructible while the soul is without change and
indestructible. But boundless is their love for each other. Hence these
repeated revolutions of this wheel of worldly life.
9. Atman is a great power; but more subtle and unmanifest than It is the
Ether. It is the Prakriti or the Unmanifest. The same is also called Maya.
10. Subtler however, than all these is the Purush, where all sense-organs
repose. This is the ultimate destination of all and this is the Pure
Brahman.
11. Such is this Atman that appears to be bonded to the worldly life by
Maya and one’s karma, although in Itself, It is unchangeable,
unblemished and pure as a crystal.
12. Red, black or yellow, a crystal will just reflect the colour in front of it.
But in itself it is different from any of these colours, being pure and
unchanging.
13. The mirage over the distant plain appears as water; the oyster-shell
appears as scintillating silver and the sight of the coiled rope creates the
illusion of a coiled serpent, needlessly.
14. Just as the ascription of a snake to a rope is, in fact, a baseless
semblance, similarly, to be liberated Atman the ego that “I am without
form and without change.
15. The Atman has attributes different from the body, sense organs, mind
and the vital airs. It is Self-illuminated Pure Consciousness, without
form and without change.
16. So long as there is conceit about the body, the intellect, the mind and
the vital airs, there will also be actions or doings, and the experience of
pleasure and pain. For a consciousness of these is inevitable.
17. The seed of the Banyan tree is ever so tiny, but stores up in its womb
the power and strength of a huge Banyan tree. And the trees store up
innumerable such seeds with the potential to produce crores of trees.
18. Thus each seed carries within itself a tree – a phenomenon which will
continue to the end of this world! And the same is in fact happening in
this world, too! Look at it attentively.
19. Consistence, fearlessness, emancipation, independence and the
attainment of God – this is the fulfilment of life and life’s ultimate goal.
20. There is no liberation without knowledge and without renunciation
knowledge cannot be gained. But so long as this worldly life does not
appear transient to the mind, the thought of renunciation does not rise.
21. For when one begins to consider the worldly life as transient, the
illusory Creation around us confronts one and the traveller is utterly
bewildered, not knowing which way to proceed.
22. Such is the illusion that is this Universe. It is Maya or the deceptive
sport of the Almighty or the Infinite Consciousness. It is as a scene in a
dream arising from the worldly life. And for such a delusion, why all the
needless effort?
23. On waking up from a dream, the dream fades away. Hence he who
abides in his true Self will not think of the material goals of worldly life.
24. Unless the knowledge based on experience, of the oneness of the
Atman with everything, is gained and unless the true nature of the
Atman is understood, there is no way to wake up to the realization that
the bondage of sorrow, temptation, etc. must be snapped.
25. Although Baba advocated, day and night, the greatness of Knowledge
above everything else, yet he generally advised the devotees to follow
the path of devotion.
26. He would stress the importance of the path of Knowledge by comparing
it to a ‘Ramphal’; the path of devotion, he said, was like savoring a
‘Sitaphal’, which is easily accessible and yet sweet and delicious.
27. Devotion is the ‘Sitaphal’, bright and clear; Knowledge is a perfectly
ripened, ‘Ramphal’, each more juicy and delectable than the other and
deliciously fragrant.
28. When plucked before time and ripened artificially, the pulp at the core
of the Ramphal gives a flavor, too strong for enjoyment. Only he who
has the patience for the fruit to ripen on the tree itself, will savour its
real sweetness.
29. When the Ramphal ripens fully upon the tree, right up to its stalk, its
sweetness is exceeding. Fallen to the ground, its aroma is too strong,
but when allowed to ripen on the tree, it is very sweet.
30. He alone, who lets it ripen perfectly upon the tree, can savour is
sweetness. But the Sitaphal needs no such effort. Though not endowed
with equal excellences, it is most valuable.
31. Ramphal has the danger of falling to the ground, nor is a Jnani free from
the danger of a fall unless he has a perfect command over the siddhis.
Even a slight negligence in the matter on his part will not do.
32. Hence Sai, the Compassionate One, explained to his devotees (the
importance) of devotion and reciting the naam.
33. Higher than Knowledge is meditation, said Bhagvan Shri Krishna to
Arjun. Sai also prescribed it to the devotees as a means of snapping the
ties of worldly life.
34. But now, I shall narrate to my listeners the story in this connection
which has remained incomplete in the previous chapter. So listen, to it.
35. Old in years, grown feeble in physical strength, an old lady obstinately
stuck to her resolve by beginning a fast unto death in order to get a
mantra from Sai.
36. Seeing her condition, Madhavrao was scared and went to Baba to
meditate. This is the link with the story narrated so far.
37. The lamp, i.e. Sri Sai Satcharit, has been kindled to indicate Sai’s
thoughts so that its light may guide the faithful devotees to find their
way.
38. According to Baba’s command, Madhavrao had begun telling me an
interesting story, which I shall now narrate further.
39. He said, ‘Seeing the determination of the old lady,’ Baba conferred
favour on her and brought about a change in her thinking. And the story
took a novel turn!
40. Later, Baba called out to her affectionately and said, ‘Mother why do
you sit so adamantly observing a fast? Why do you think of giving up
your life thus?’
41. He always addressed a grown-up lady, whoever she may be, as ‘Mother’
and an elderly gentleman as ‘Kaka’, ‘Bapu’ or ‘Bhai’. Such was his
charming form of address.
42. Affectionate as the heart was, his words too were melodious. For Sai
was the Protector of the meek and compassionate towards the afflicted
and the suffering.
43. And so, he called out to her, made her sit in front of him and passed on
lovingly to her the secret key to his greatness.
44. And now, drink deeply of the water of the blissful Self-rejoicing, which
Baba the Cloud of Knowledge rained to quench the thirst of the Chakor
birds, i.e. his devotees, to mitigate the sorrow and suffering of their
worldly existence.
45. He said, ‘Mother, tell me truly! Why do you inflict so much suffering on
yourself? I am but a fakir, who goes round collecting morsels of food. Be
kind to me!
46. Really, I am your son and you, my mother. Now listen to me. I will tell
you a wonderful story which will give you great happiness.
47. You see, my guru was a great saint, an Ocean of Compassion. And I
went on serving him till I was exhausted, but he would not whisper the
mantra in my ear.
48. I too, had a strong desire never to give up his refuge and to receive from
his own mouth a mantra even if it meant a prolonged effort.
49. Initially, he tricked me, asking me for only two pice. Those I have him at
once and prayed and entreated for the letter of the mantra.
50. My guru was fully satiated in all his desires. What did he want my two
pice for? And how can I call him free from desires, who asks the disciple
for money?
51. But let not such a doubt assail your mind. He did not desire money in
the worldly sense. This was not his idea. What had he to do with gold or
money?
52. Faith and Forbearance – these were the top ice – and nothing else! And
when I immediately gave them to him, Guru, my Mother was pleased
with me.
53. Courage, O Mother, is really the same as this forbearance and patience.
Never cast it away. Whenever faced with a difficult situation, it will take
you across safely.
54. This forbearance is the essence of manliness in a man that overcomes
sin, suffering and adversity; averts disaster ingenuously and drives away
all fear.
55. Forbearance or patience alone, succeeds; it scuttles calamities away in
all directions. The thorns of thoughtless indiscretion prick no one here.
56. Forbearance is a mine of Virtue; the queen of the noble, virtuous
thought. Unswerving faith is its own sister, both being to each other,
dearer than life itself.
57. Without forbearance, the plight of a man is pitiful. Be he a learned
Pandit, or a virtuous man, without it his life is futile.
58. Himself, the guru may be very powerful, but from the disciple he
expects only a penetrating insight, unwavering faith in the guru and the
strength of a courageous forbearance.
59. Just as a stone and a gem, both get cleansed when rubbed against the
levigating slab, but a stone yet remains just a stone while a gem
becomes a scintillating gem.
60. Both go through the same process of polishing up, but can a stone ever
acquire the scintillating quality of a gem? Can it ever be transformed
into a brilliant piece of diamond? The stone will, at best, become glossy
and smooth, due to its natural properties.
61. And so, for twelve years I remained at the guru’s feet. He reared me as
a child till I grew up. There was no dearth of food or clothes and his
heart abounded with love for me.
62. He was the very image of devotion and love and had a genuine
affection for the disciple. Rare indeed, is a guru like mine. I just cannot
describe the happiness I enjoyed in his company.
63. Oh, how can I describe that love! As I looked at his face, my eyes would
be absorbed in meditation, giving us both an experience of bliss. To
look at anything else, I just did no know.
64. Day and night, I lovingly gazed into his face. I knew no hunger, no thirst.
Without the guru the mind would grow restless.
65. Except him, I could meditate on nothing else; except him, I had no other
objective. He alone, was my constant goal. Truly, the skill of the guru is
simply marvelous!
66. And my guru also expected only this; he desired nothing more than this.
He never treated me with indifference or unconcern, but always
protected me in my troubles.
67. Sometimes I was allowed to remain at his feet; sometimes, beyond the
shores of the sea. But never did I lose the joy of his company. He was
looking after me very kindly.
68. As the mother-tortoise feeds her little ones on her lovingly glance, so
was the way of my guru, who looked after the child with loving glances.
69. Mother, accept it as the truth what I tell you, sitting in the mosque. If
the guru never whispered the mantra even in my ears, how can I
whisper it in your ears?
70. Love in the mother’s gaze is enough to bring happiness and
contentment to the little tortoises. Mother, why do you make yourself
so miserable? I really know no other instruction.
71. The mother tortoise is on this bank of the river and her little ones are in
the desert, on the other. They are nurtured and reared only on glances.
So I say, why persist in the futile efforts for a mantra?
72. You now go and eat some food; do not put your life in danger. Only just
have steadfast faith in me and spiritual progress will come to hand.
73. You look up to me with single-minded devotion. And I will look after
you, similarly. My guru never taught me anything else.”
74. It is not necessary to know the elaborate means of Knowledge, nor is
proficiency in the six shastras needed. There should be a steadfast faith
that guru alone is the Protector and the Destroyer.
75. Hence is the great significance of the guru. He is the very image of
Brahma, Hari (Vishnu) and Har (Shiva). Blessed is he in all the three
worlds, who realizes this important position of the guru.
76. In this way when the old lady was instructed, and advised, the story
was deeply impressed upon her mind. Placing her head on Maharaj’s
feet, she then ended her vow.
77. Listening to this story from the beginning and realizing its total
relevance to my situation, my heart was filled with wonder and joy at
the appropriateness of the tale.
78. Seeing Baba’s leela, my throat was choked with joy; I was overcome by
a profusion of love. The excellent lesson was deeply imprinted on my
mind.
79. On seeing me thus choked by emotion Madhavrao said to me, “Why are
you so overcome with emotion, Annasaheb? How is it, you have
suddenly become silent?
80. “Innumerable are such stories of Baba. How many can I tell you, really!”
As Madhavrao was saying this, the sound of the bell was heard.
81. Daily, before the afternoon meal, devotees would go and sit in the
mosque and perform an elaborate ritualistic pooja, by washing Baba’s
hands and feet with water, by applying sandalwood paste, showering
on him the consecrated rice, etc.
82. Thereafter, Bapusaheb Jog performed the ‘Pancharati’ with loving
devotion, while devotees sang aratis.
83. It was indicative of that arati that the big bell had begun clanging
loudly. Heart’s desire being fully satisfied, we too, picked our way to
the mosque.
84. This arati was performed at noon by the men and women together,
with the ladies occupying the mosque above, and the gentlemen the
open sabha-mandap, below.
85. And then, with great joy, they would sing the aratis at the top of their
voices, to the accompaniment of the drum-beat and other festive
musical instruments.
86. When we reached the door of the sabha-mandap, the arati was loudly
in progress; the steps were totally surrounded by all the men who had
crowded together, leaving no room for anyone to go up.
87. I had intended to remain below until the arati was over and once it was
over, then to go to Baba along with the other people.
88. But even as I said so to myself, Madhavrao who had climbed the step,
held my hand and pulled me up too, taking me straight near Baba.
89. Baba sat on his own usual seat, smoking a chillim, leisurely. In front of
him stood Jog, waving the ‘Pancharati’, and tinkling the bell held in his
left hand.
90. And in the joyous spirit of that arati, Madhavrao seated himself in front
of Baba, to his right and made me sit also, facing Baba.
91. Then Baba, the Gem among the Saints, the Peace Incarnate, said in a
sweet voice, ‘Bring here what dakshina Shamrao has given for me.’
92. ‘Baba, Shamrao himself is here and has given salutations instead of
dakshina. These, he says, are in themselves fifteen rupees, which
should be offered to Baba.’
93. ‘All right. But did you talk to each other? Did you converse? Tell me,
now in detail, what you talked about.
94. ‘Let the tale of the salutations be! But did you talk to him? About what?
And how? Tell me everything.’
95. ‘Eager as I was to tell the story, the arati was being sung very loudly.
But I could hardly contain the great joy within and it flowed out from
my lips, unrestratined.
96. Baba who sat leaning against the cushion, now leaned forward to listen.
I also put my face forward as I began to narrate.
97. ‘Baba, all that we talked about there, delighted my heart. But among
them, that one story about an old lady was really marvelous.
98. ‘As Shamrao told me that story, I could see your inconceivable ways! It
was as if you most certainly conferred your grace on me, under the
pretext of that story.’
99. Baba then said most eagerly, ‘Tell me, tell me that whole story. Let us
see what is so wonderful about it and how through it I conferred grace
on you!’
100. The story had just been heard and was fresh in my mind. Moreover, it
had made a deep impression on me. I now narrated it to Baba without
faltering. Baba seemed pleased as he listened to it.
101. Thus I narrated all that happened. Baba also listened very attentively.
At once, he said to me, ‘Keep this carefully in mind.’
102. Again he asked enthusiastically, ‘How sweet is the story you have just
heard! But is it impressed on your mind? Have you really found it
meaningful?
103. ‘Baba, after listening to this story, I felt at peace with myself. The
doubts, the distress in my mind had disappeared and I have found a
definite path.’
104. ‘Are not our ways unique!’ said Baba. ‘Remember this one thing. It will
be very useful to you.
105. ‘Knowledge of the Atman based on one’s experience, is gained by
meditating on it single-mindedly and such meditating itself is the act of
propitiating it. It alone brings self-satisfaction.
106. ‘Becoming first, free from all desires, the Almighty dwelling in all
creatures should then be brought to the mind. The meditation will then
be satisfactory and the objective of life will be achieved.
107. ‘Know that that which is Knowledge incarnate, or Supreme Pure
Consciousness or Blissful Joy – that is my true nature. So meditate on it
regularly.
108. ‘If this is not possible, then meditate on my manifest Form. Bring to the
mind, by day and by night, my figure from head to foot, with all its
tributes.
109. ‘Meditating on me in this way, your mind will gradually concentrate so
closely that the distinction between meditation, meditator and the
object of meditation (the Triputi) will cease to exist for you.
110. ‘In this way, when the Triputi disappears, the meditator will experience
the Pure Supreme Consciousness. This is the be-all and end-all of all
meditation, for you will become one with Brahman.
111. ‘The mother-tortoise is on this bank of the river; her young ones are on
the other, without milk and warmth of affection. It is merely the loving
glances of the mother that nourish and fatten the offspring.
112. ‘The young ones are always intent on the mother; they need to nothing
else. They require no milk, no grass, no food. To gaze at the mother is in
itself their sole nourishment.
113. ‘The tender glance of the mother is as a shower of nectar, which brings
to the offspring the nourishment of Self-rejoicing. Same is the
experience of oneness between the guru and his disciple.
114. No sooner had these words come from Sai’s mouth than the loud
signing of arati also ceased, with everyone proclaiming loudly, ‘Glory to
Shri Satchidananda Sadguru.’
115. The waving of the lights and other ritualistic details of the arati were
over, too! And as Jog offered lump-sugar, Baba put out the palm of his
hand to receive it.
116. On that hand, Jog very lovingly put a handful of sugar with an
obeisance, as was his daily practice.
117. The whole of that lump-sugar Baba then emptied on my hand and said,
‘If you bear this well in mind, your condition will be as this sugar-candy.
118. ‘As this sugar-candy is sweet, similarly the wishes of your heart will be
fulfilled and you will be blessed with good fortune. All your innermost
longings will be satisfied.’
119. I then made obeisance to Baba, praying for his grace, and said, ‘This,
your benediction alone, is enough for me! Please bear with me!’
120. Baba said, ‘Listen to the story, contemplate on it and meditate upon it
repeatedly. When thus remembered, and contemplated upon, greatest
joy will manifest itself.
121. ‘In this way, that which you heard with your ears, if you store in your
heart, you will have opened up for yourself a mine of your own weal
and all your sins will be washed away.
122. ‘When there is a fierce wind blowing, the waves of the sea rise in lofty
waves that dash against the shore instantly breaking up into
innumerable bubbles that appear as froth.
123. ‘Waves, bubbles, froth and eddies – all these are different forms of the
same water. They are optical illusions and disappear when the winds
subside.
124. ‘Can it be said that these various forms had existed and are destroyed?
Knowing them to be the work of Maya, their existing or being destroyed
should also be treated as such.
125. ‘Such are also all the dealings of the Universe. The wise and
discriminating have no admiration for them. They have no attachment
to the transient, but attain the permanent.
126. ‘The importance of meditation is greater than that of Knowledge. But
for that, the right knowledge about the object of meditation is needed.
Thus, without a complete understanding of the Brahman, proper
meditation is not possible.
127. ‘Proper knowledge of the Atman based on experience is, therefore, the
basis of meditation. It is also the karma or act of propitiating the true
Self. But how can you bring to the mind of meditate upon that which is
without any special qualities?
128. ‘He eludes us. Therefore the innermost Self is God Himself and He who
is God is also the Guru. There is not the slightest difference between
these three.
129. ‘When repeated contemplation becomes perfect and the difference
between meditation and the meditator disappears, then the mind
becomes calm and steady, like the lamp on a windless night. This is
Samadhi.’
130. ‘Free from all desires, and knowing that He dwells in all living beings,
that, ‘nothing exists in the world but I’, when a state of fearlessness
comes, it is then that the real Self appears in the meditation.
131. ‘Then the ties of karma, born out of ignorance begin to snap, one by
one; the restraints of laws about what should and what should not be
done are shed and the joy of complete liberation is experienced.
132. ‘First, all the six shastras should be searched for answers to the
questions, ‘Does the Atman exist or not?’, ‘Is He one and the same, or
does he differ from one living being to another?’ ‘Is he the Doer or non-
doer of action?’
133. ‘To experience the oneness of the Self in all beings is the utmost limit of
all Knowledge. Emancipation and Bliss are really born from such
knowledge.
134. ‘To describe an elephant to a blind man, even if you bring a skilled
orator like Brihaspati, his oratory will not bring to his mind the form of
the elephant. What is beyond description cannot be conjured by
speech.
135. ‘Can the tongue of a speaker and the ears of the listeners bring back the
missing sight? Eyes alone are needed to see the form of the elephant.
136. ‘Without the eyes how can the blind man have the experience of seeing
an elephant? Similarly, only when the guru gives the Divine Eye, will the
treasure of Knowledge come to hand.
137. ‘Sai Baba is himself a storehouse of perfect, complete Knowledge,
based on experience. And to know his nature truly and completely is in
itself the act to propitiate and meditate upon him. This is his true
darshan.
138. ‘To obtain a total release from the bondage of ignorance, desire and
karma, there is absolutely no other device. Have this firmly fixed in your
mind.
139. ‘Sai is not merely yours or ours, he really dwells in all the beings. As the
sun belongs to the whole world, so also does he.’
140. Now listen to his words spoken from time to time; through general,
they are priceless. If you always keep them in mind, they will be fruitful
and beneficial to you.
141. ‘Without a bond or tie of the previous birth, nobody goes anywhere.
Therefore, whether a man or a beast or a bird, do not shoo it away
contemptuously.
142. ‘Treat with due respect whoever may come to you. Give water to the
thirsty, food to the hungry, clothes to the unclothed and shelter to the
destitute. It will please God.
143. ‘When someone wants money and you hesitate to give it, do not give,
but do not bark at him like a dog.
144. ‘Others may rebuke you in a hundred and one ways, but you yourself
should never use bitter hurting words in reply. You will experience
unbounded happiness, if you bear with them patiently.
145. ‘The world may go topsy-turvy but we should not falter. Sticking to our
ground firmly, we should calmly watch the sport of this world.
146. ‘Break and demolish completely the wall between the self and this.
Then we shall have a wide pathway to go to and fro, without fear.
147. ‘The attitude of ‘you’ and ‘me’ is this wall between the guru and his
disciple. If it is not pulled down, the state of oneness between them is
difficult to breach.
148. ‘There is no other protector except ‘Allah and Master; Allah the
Master’. Unique are his doings, priceless and inconceivable!
149. ‘Only that will come to pass which He wants to happen; He will Himself
show His way. The time will come, without a moment’s delay, when our
cherished wishes will be fulfilled.
150. ‘By the bond of past births we have been fortunate enough to meet. Let
us embrace each other with a heart-felt love and experience its joy and
contentment.
151. ‘Who is immortal here? He who has made spiritual advancement has
found fulfilment. Otherwise the creatures live so long as then continue
to breathe.’
152. As these gracious words fell on my ears, my eager heart was comforted.
Thirsty that I was, I found water and was filled with happiness.
153. One may have unparalleled intelligence and even unswerving faith. But
to enjoy the protection of a guru like Sai, a tremendous good fortune
alone is needed.
154. When the essence of this is considered, what Bhagvan Shri Krishna said
in the Bhagvad Gita is absolutely true, when he said, ‘In whatsoever
way men approach Me, even so do I render to them’. The whole burden
is on one’s karma.
155. As your karma, as is the knowledge you acquire, as is your sadhana, so
is your gain. This is the covert purpose of this chapter. This is the nectar-
sweet lesson here.
156. ‘To those men who worship Me alone, thinking of no other, of those
even harmonious, I shall supply all their needs and protect their
possessions from loss.’ This, the vital significance of the Bhagvad Gita
applies here, too!
157. On listening to these sweet words of advice, the statement from the
Smritis comes to mind, ‘By sacrifice shalt thou honour the gods and the
gods will then love thee.’
158. You start doing the press-ups. For here I stand, right behind you, ready
with a ‘wati’ of milk.
159. But if you were to say that I do the hard exercise and you empty glass
upon glass of milk till satiated – well, such a thing I know not! One
should always be quick and alert in doing his own work.
160. Know that he who considers this pledge of Baba as the truth and acts
accordingly, will have found a mine of happiness on earth and in
heaven.
161. Now, once again, I request the listeners that they concentrate their
minds for a moment and listen to a tale, of my own experience, which
shows how Baba strengthens one’s good resolves.
162. Listen to how Maharaj encourages good deeds made into a regular
practice by the devotees and confers his grace, even without being
asked for it.
163. The devotee should, however, surrender to him single-mindedly and
then see the marvel of devotion. He can thus experience Baba’s
wonderful ways, which are forever, new.
164. As one wakes up from sleep, early in the morning, if a benign thought
arises in the mind, the same should be followed up resolutely.
165. These thoughts, when nourished, will make for great happiness, the
intellect will also bloom, giving pleasure to the mind.
166. This is the utterance of a saints and I thought, let me experience its
truth for myself. To my surprise, the actual experience brought great
peace to my mind.
167. A holy place like Shirdi and an auspicious day like Thursday! I suddenly
felt that I should start a ceaseless chanting of Ram-naam.
168. On Wednesday night, as I lay on my bed, I kept my mind engaged in
contemplation of Shri Ram, keeping it going in my heart, till I fell asleep.
169. As I woke up in the morning, Ram-naam came to my mind and with the
arising of such a good thought, I felt my tongue had truly served its
purpose.
170. With determination, I steadied my mind and after the morning
ablutions, set out for the morning darshan of Sai, taking with me
whatever flowers I could get.
171. Leaving Dikshit’s wada behind, as I came out from Butti-wada, I heard
Aurangabadkar singing a melodious, beautiful pada.
172. If I were to express it in the form of an ovi, the appropriateness and
sweetness of the original pada will be lost and the listeners will be
disappointed.
173. Hence I shall quote the original in its entirety, letter for letter, which
will delight the listeners to know the message of the original, in its
purity
I am blessed O my Brother! with the collyrium of Guru’s Grace;
Now I trust none other than Rama (Refrain)
Rama is within, and Rama with without,
Even in the dream, I see only Sita-Rama (1)
Sleeping or waking, there is but Rama;
Wherever I look, I see only the Ever-satiated One (2)
Eknath (the disciple) of Janardan
(Swami) enjoys the purest, most holy experience,
Of seeing Rama, all the time, wherever he looks! (3)
174. The mind had already resolved to make it a rule to concentrate on Ram-
naam. And no sooner had I put my resolve into practice than it received
confirmation from this pada.
175. As a result, a realization came to the mind that, maybe, the
compassionate Sai Samarth is sprinkling the water of this pada on the
sapling of my resolution.
176. Tamburi in hand, Aurangabadkar stood in the open courtyard, in front
of Sai and sang at a high pitch when I heard these sweet notes.
177. Aurangabadkar was Baba’s devotee and, like me, attached to Baba.
When he knew so many other padas by heart, why was he inspired to
sing only this pada at this time?
178. No one knew of the secret resolve in my mind, why should he sing this
particular pada then? As Baba pulls the strings so will the inspiration
come to the mind.
179. We are all just puppets and Mother Sai, the string-puller. Without
uttering a word, the unmistakably gave in my hands the best form of
woship.
180. It was as though my innermost thoughts were reflected in Baba’s mind!
In this way, he gave me direct, definite experience.
181. Oh, how great is the significance of the Name that the saints and the
religious teachers describe! What more can a lowly person like me say
in its praise? It is only through the Name that Self-realization comes.
182. The two letters ‘Rama’, chanted even in the reverse order, uplifted that
Koli and wayside robber, so that Valya became the sage Valmiki and
acquired the siddhi whereby his utterances came true.
183. Chanting the name in reverse order as ‘Mara’, ‘Mara’, his tongue was
blessed by Rama and even before Rama was born, he wrote Rama’s life
story.
184. Ram-naam purifies the sinners; Ram-naam brings great good fortune;
Ram-naam is bhajan undivided; Ram-naam is the means to attain
Brahman.
185. By chanting Ram-naam repeatedly comes liberation from the birth-
death cycle. By just repeating Ram-naam, there is immeasurable gain.
186. Where Ram-naam is proclaimed loudly, there revolves Shri Vishnu’s
disc, Sudarshan, to destroy innumerable obstacles. Such is this naam,
the Protector of the Meek and the Poor.
187. To instruct his devotees, Sai needed no particular place or time. All
instruction came from him, while walking or sitting, with natural ease
and clarity.
188. Listen attentively, O listeners, to an interesting story in this connection.
It will bring out Sai’s kindness and all-pervasiveness.
189. Once, a great devotee, while talking about somebody, was drawn into
entertaining uncharitable thoughts and busied himself with censuring
and criticizing.
190. The good qualities of that person were left out; criticism began to flow
out of the mouth, full-force. The main topic of conversation was ruined,
as reviling and criticism boiled over.
191. If there is some valid reason, if somebody’s conduct is reproachable, he
should rather pitied and given corrective advice directly, to his face.
192. ‘Never criticize or censure anyone’ is something everyone knows. But
when this tendency is not curbed, it cannot be contained in the heart.
193. It then rises to the throat and from the throat to the tip of the tongue;
when from thence, slowly to the lips from where it flows out happily.
194. In all the three worlds, there is no greater benefactor than the critic. He
confers the highest benefit on him whom he criticizes.
195. Some remove the impurities or dirt by using ‘ritha’; some by soap and
other such means; some, by clean, pure water. But the critics remove it
by their tongues.
196. They put up with their own mental degradation for benefiting others.
Truly indescribable is their great obligation. The critics are undoubtedly,
deserving of the highest praise.
197. They warn at every step; under the guise of criticism, they let us know
our faults and thus avert numerous disasters of the future. Oh, how can
I praise their generosity enough?
198. I prostate myself in obeisance before the gathering of critics whose
greatness has been described in so many ways by the sadhus and saints.
199. The listeners were disgusted so see all this. The critic then set out
towards the stream for morning ablutions. People were already going
to the mosque for Baba’s darshan.
200. Baba had complete intuitive knowledge of everything and would give
timely advice to his devotees. Now listen to the incident that he
brought about, later on.
201. Baba enquired about that devotee (the critic) when he was going to the
Lendibag with his devotees. They told him that he had gone to the
stream for morning ablutions.
202. After completing the routine observances, Baba returned; the devotee
(the critic) also turned his steps homewards from the stream.
203. With folded hands, I now entreat the listeners to listen to what
happened at the time the two parties met each other.
204. In that same place, near a compound-fence, a village sow was feasting
to her heart’s content, on the excrement, smacking her lips. Baba
pointed out that sow with his hand.
205. ‘See how that tongue relishes crushing and mashing the excrement of
the public, to gratify her inordinate desire of venting out her anger on
her kith and kin.
206. ‘He who fritters away this precious human birth which has come to him
as a result of great past merit and is thus bent on self-destruction to
such a one, what happiness or peace can this Shirdi give?
207. Baba went on speaking in this manner and the devotee (the critic) was
stung to the quick. He remembered all that had happened in the
morning. The words smote his heart!
208. Thus Baba instructed his devotees in different ways according to the
occasion. When the significance of his precious words is carefully stored
in the heart, can spiritual advancement be far behind?
209. The adage which says, ‘If God’s Grace is upon me, I shall get everything,
sitting where I am and without lifting, a finger, is true, no doubt; but
only for food and clothing.
210. He who applies it to spiritual matters, will find himself cheated out of
spiritual gain altogether. ‘As he sows, so he reaps.’ These are Baba’s
priceless words.
211. The more one listens to Baba’s words, the more they make one sway in
blissful joy and if the soil is soft with faith and devotion, the roots will
go deep.
212. ‘I am present everywhere – in water, on land, or even in a dry twig;
among men and in wilderness; in foreign lands and in my own. I
pervade even the radiant sky. I am not confined to any one country.
213. ‘To dispel the misconception of those who regard my presence as
confined to 3 ½ cubits of this human frame, I have incarnated on this
earth.
214. ‘Those who worship me, day and night, single-mindedly and without
any expectations, they overcome the duality and become one with me.
215. ‘Sweetness may depart from the jaggery, the sea from its waves and the
eye from its sparkle; but never will my simple, faithful devotee be
without me.
216. ‘He who most certainly wants to escape the cycle of birth and death,
should make conscious efforts to be righteous by following the shastras
and should always keep his mind calm and peaceful.
217. ‘He should avoid speaking words which will sting and hurt and not
strike anyone on the vital spot. But should always engage himself in
pure, virtuous deeds, keeping his mind, all the time, firmly on the duty.
218. ‘Offer your mind and intellect to me, remembering me all the time.
Such a one will not care what befalls his body or when. Surely, he is
without fear.
219. ‘He who looks up to me single-mindedly, narrates and listens to my
Self-purifying tales and is devoted to none other but me, his mind will
become one with God.’
220. He kept on telling everyone, ‘Take my name; surrender to me.’ But to
know who he was, he exhorted the devotees to listen to and
contemplate on his stories.
221. To one, he advised naam-smaran (chanting the name) of Bhagvan; to
another, listening to the stories of Bhagvan; to yet another, offering
pooja to people with spiritual authority.
222. Someone was asked to read Adhyatma Ramayan; another a reading of
Jnaneshwari, with all its attendant rites. Yet another war asked to read
Hari Varada while someone else was instructed to read Guru Charitra.
223. One was made to site at his own feet while another was sent to the
Khandoba temple. Someone else was forcibly but with great loving
concern made to read Vishnu Sahasranamavali (thousand names of Shri
Vishnu).
224. Someone was instructed to read Ram-Vijaya; someone else was
explained the importance of meditation and naam. Yet another was
told to experience with faith the natural sweetness of Chandoyoga
Upanishad and Geeta-Rahasya.
225. To some, this; to others, that – there was no limit to his various ways of
initiation. Some were instructed personally and directly; others
received it in a Vision. The novelty of his ways was unique!
226. Devotees of every caste and creed came running to him for his darshan.
He would even appear in the dream of one addicted to liquor.
227. Sitting on his chest, he would press him down with his hands and feet,
until he promised, with his hands on his ears, that he would never
touch liquor again, and released him only after he took the oath to give
it up, totally.
228. Just as astrologers draw pictures of Hari (Vishnu) and Hara (Shiva) on
the wall for marriage in the house, similarly Baba would write the
mantra ‘Gurur Brahma’, etc., for a devotee, by going in his dream.
229. If someone practiced Yogasanas or other practices of Hathayoga, on the
sly, Baba would know it intuitively and would let him know it without a
mistake, through piercing words.
230. Getting hold of a stranger, he would send the message, ‘Can you not
stay content with what you have? Have patience!’
231. To someone, he would personally tell in a peremptory manner, ‘We are
a stern and unrelenting class. We will try warning once or twice, failing
which, we will resort to harsh measures.
232. ‘He who pays no heed to our words, him we will cut in two and throw
away, even if it be our own child!’
233. Sai Baba was endowed with all the excellences and was a generous-
hearted Mahatma. How can I, a petty, lowly creature describe his
mysterious deeds? To some, he gave Knowledge and renunciation, to
others, good thoughts and devotion.
234. Some, he disciplined into unblemished and commendable conduct in
worldly life. I will just narrate to the audience, a pungent anecdote as
an example.
235. Once, at high noon, one wonders what came into Baba’s mind, but he
came near Radhakrishnabai’s house, quite unexpectedly.
236. There were some people with him, to whom he said, ‘Bring, bring a
ladder just now!’ One of them immediately went to bring the ladder
which he placed there.
237. Baba then placed it against the house and himself climbed on it to the
rood. No one knew what plan he had in mind.
238. The ladder was, at that time, placed against the house of Vaman
Gondkar. Shri Sai quickly climbed the ladder going on to the roof.
239. From there he went on to the roof of Radhakrishnabai’s house which
was next to Gondkar’s. that roof also, he crossed over quickly. No one
could understand this mystery.
240. But at that time, Radhakrishnabai was suffering from a severe attack of
augue and was feeling very restless.
241. Baba could walk only if two people, on either side of him supported
him. When he was himself so feeble, from where did his strength
come?
242. At once, he came down the slope of the roof on the other side, to its
edge and got the same ladder shifted there, which he then used to
climb down.
243. As his feet touched the ground, he remembered to pay Rs. 2/- to the
owner of that ladder, very promptly, without a moment’s delay.
244. All the labour that he could boast of was that he put up the ladder at
two places! And for that, why did Baba pay him so generously?
245. People were naturally curious and said, ‘Ask Baba why he gave so much
money to that owner of the ladder!’
246. Then one of them took courage and asked. Baba replied, ‘Never take
even the least labor from anybody, free.
247. ‘Take work from others, but understand their effort. And make it a rule
never to take anybody’s toil free.
248. Who knows the real intention as to why Baba did this? It is something
that he alone knows. The mind of the saints is mysterious and
incomprehensible.
249. Our only reliance is on the words we hear from his mouth and if we
resolve to act according to them, life in the world becomes smooth and
free from trouble.
250. And so, the next chapter is even sweeter than this. An innocent child of
a maid-servant will solve the puzzle from the Shrutis.
251. Ganu Das was a divinely inspired Haridas, who resolved upon rendering
into Marathi the Sanskrit Upanishad called Ishavasya’ for the benefit of
the common man.
252. By Sai’s grace, he wrote the book, but some profound significance of
some lines eluded him, which left a doubt in his mind. How did Baba
resolve it?
253. Sitting in Shirdi, Baba said, ‘When you return to Vile Parle, Kaka’s
(Dikshit) maid will resolve your doubt.’
254. And so, in this chapter, Saraswati, the goddess of Speech will, like a
black bee, fly humming and circling around the lotus of Ishavasya
Upanishad, to enjoy the fragrance of which, the ingenious listeners
should employ all their art and skill.
255. So, this will be narrated in the next chapter. The whole and sole Doer of
action is Sai, the Compassionate One. Listen to it, O listeners, at the
proper time. It will be beneficial.
256. Pant Hemad surrenders to Sai and bows humbly at the feet of the
Almighty and also to the living creatures. May the listeners favor this
sweet narration about Sai, with their attention.
Weal to be all! Here ends the nineteenth chapter of

‘I Receive Baba’s Grace’ (2)
and composed by his devotee Hemadpant.
20
The Essence of
Isha – Upanishad Revealed
DEITY, AND TO SHRI SITA-RAMACHANDRA MY MOST HUMBLE OBEISANCE! I BOW IN REVERENCE TO
THE MOST VENERABLE GURU SHRI SAINATH!
1. My obeisance to you, O Sadguru! you are the Manas lake, producing

pearls of gracious words and at whose feet the swans, i.e. your
steadfast devotees, find an asylum.
2. Generous-hearted that you are, you feed these protected ones on the
pearls of your Grace and establish them in their true Self, thereby
liberating them from the birth-death cycle.
3. How wonderful is this Sai! He is the very abode of the Siddha, who have
attained moksha. His mere darshan mitigates the suffering and
weariness of worldly life, the delusions about which are destroyed in
the being continually in his company, for those who are always with
him.
4. Basically, Sai is without a form; but in the cause of the devotees, he has
taken on a form, and accepting the challenge of that great actress
Maya, he too, like a seasoned actor, has played his part to perfection.
5. Such is this Sai, whom we shall now bring to the mind. Let us go to
Shirdi for a moment and observe carefully, what happens there after
the midday arati.
6. After the arati at noon, Maharaj would come to the edge of the parapet
in the mosque and very kindly he would distribute udi to the devotees.
7. And the loving devotees would also embrace his feet, at once, and
standing there, would gaze into his face while they were being
showered with the udi.
8. Baba would also pour udi into their palms, by the handful, putting a
little on their foreheads with his thumb. Such was the irrepressible love
in his heart, for the devotees.
9. ‘Go Bhau, go and have your meal! Anna, go and enjoy a delectable
meal! Go, go everyone of you to your own homes.’ So he would say to
them all.
10. Although it is no longer possible to experience it, such happy time of
the past, associated with particular places and particular times in Shirdi,
can yet be conjured when it is brought to the mind with concentration.
11. Let us then, concentrate the mind thus, and gaze at Baba’s form, from
the toes right up to his face and prostrating before him with loving
devotion, let us continue with our narrative.
12. At the end of the last chapter, the listeners had been told that Baba had
unfolded the significance of a Shruti at the hands of a maid-servant.
13. Ganu Das had started writing ‘Ishvasya Bhavarthbodhini’, but as some
doubts arose in his mind while writing it, he brought them at the feet of
his Sadguru in Shirdi.
14. The words that Baba uttered on this occasion – ‘when you go back, the
maid-servant in Kaka’s house will resolve your doubts’ –
15. These words form the context of the present narrative. From here we
continue the story. Let the listeners listen carefully to that what they
hear will be faultlessly clear.
16. To explain in verse form, word for word, the significance of the
Upanishad ‘Ishavasya’, for those who do not know Sanskrit –
17. This was the keen desire in Ganu Das’ mind when he started rendering
it as ‘Ishvasya Bhavarthbodhini’ into the easily understandable Marathi.
18. This Upanishad is full of profound, abstruse significance. He did
translate it word for word, but Ganu Das was not satisfied or happy in
his mind until its profound significance was grasped.
19. The essence of the four Vedas is the real treasure of the Upanishads,
and without God’s grace, it is most difficult to attain.
20. If one were to say that I am proficient in learning and with my own
efforts I will try to understand the Upanishads and give an adequate
exposition of the same, --
21. Then such a thing is just not possible – even to the end of the world.
Without the guru’s grace, obstacles come in the way and the mysterious
essence still remains unfathomed. Every step on the way is riddled with
difficulties.
22. But he who surrenders whole-heartedly to the guru, will face no
difficulties in the least. And the profound significance opens up before
him, on its own.
23. Such is the Science of Self-knowledge, a weapon though it is to destroy
the birth-death cycle. Only those who are free from egoism and
emancipated from the bondage of worldly life have the authority to
give an exposition of it.
24. And when we rely on such people, then in a moment the true meaning
dawns on us; the mental impediments are removed and the obscure
meaning becomes revealed.
25. While translating ‘Ishavasya’ in Prakrit, Das Ganu was in the same
position. But when Sainath bestowed grace on him, the difficulties in
his work disappeared.
26. His Knowledge of Sanskrit was inadequate; but bowing reverently at
the feet of Acharya Vidyaranya and Shri Sai Baba, he began writing his
verses.
27. Das Ganu’s speech was like a stream of milk and Baba’s Grace was that
sugar added to it. May the listeners savour, for a moment, that
continuous flow of sweetness.
28. But this was just by way of an introduction to the ‘Bhavarthbodhini’. To
know its vital significance, the listeners should see the original. The
purpose of my story here is however, quite different. Listen to it, now!
29. Just see how Maharaj resolved the difficulty of abstruse passages from
the book which his devotee was reading, without himself uttering a
word!
30. And this is the real purpose of this story, which is all that I wished to
narrate to the listeners in brief and in its essence. So listen attentively!
31. Ganu Das wrote his commentary in verse form which was acclaimed by
the learned pandits. His heart’s desire was fulfilled. But one doubt still
remained.
32. He put it before the pandits. A great debate followed, but still, no one
could resolve it satisfactorily.
33. Meanwhile, Das Ganu happened to go to Shirdi for some work and
quite effortlessly, his doubts got resolved.
34. He went to take Sai’s darshan; he prostrated in obeisance, placing his
head on Baba’s feet, which made him feel pleased and happy.
35. A gracious look from the saints; sweet words from the saints’ mouth,
their smiling countenance – these alone bring good fortune to the
devotees.
36. The mere darshan of the saints washes away all the sins. Then who can
describe the great merit accumulated by those who are always in their
company?
37. ‘And so Ganu, from whence this sudden appearance?’ said Baba, ‘Are
things well with you? Are you content and happy at heart?’
38. And Ganu Das replied, ‘When I enjoy the protection of your Grace, why
should I be sad at heart? No, indeed! I am happy.
39. ‘But you yourself know everything, too, and ask these questions only as
a matter of convention! In my mind, I am aware also, as to why you are
asking about my welfare.
40. ‘You yourself make me start something and when the work begins to
take shape, suddenly you put such an obstacle in the way that, try as
one may, nobody can remove it!’
41. And thus the dialogue continued while Ganu Das was pressing Baba’s
feet, when he gently asked Baba the question about ‘Ishavasya
Bhavarthbodhini’.
42. ‘Baba, as I sit down to write ‘Ishvasya Bhavarthbodhini’, my pen falters
as doubts and misgivings assail my mind. Baba, please explain them to
me!’
43. He then narrated to Baba, in detail, what had happened, putting before
him also, the doubt that defied solution.
44. And then Ganu Das entreated Sainath, ‘Baba, all my efforts in writing
this book are being wasted. You know full well this story of my
‘Ishavasya!’
45. ‘Unless this doubt is cleared, the deeper significance of the book cannot
be grasped.’ Maharaj then blessed him, saying ‘Be Happy!
46. ‘And pray, what is so difficult in all this? As you return to the place from
where you came, that maid-servant of Kaka’s will most surely resolve
your doubt!’
47. Kaka, here, refers to Bhausaheb Dikshit, who was one of Baba’s loving
devotees, engaged, all the time, in serving his guru, with his body,
speech and mind.
48. This Haribhau lived in the suburb called Ville Parle, which is situated at
a short distance from the famous Bombay city.
49. His real name, as given to him by his parents, was Hari though people
called him Bhausaheb, Baba had given him altogether a different name.
50. Kaka Mahajani, he called ‘Bade Kaka’ and Nanasaheb Nimonkar was
‘Old man Kaka’. And Bhausaheb, he named ‘the lame Kaka’ and
sometimes also as ‘Bambya Kaka.’
51. Father and mother give one name to the child; in the horoscope, it is
another. Sometimes a person is also addressed by a nick-name. Varied
are the customs that prevail.
52. When Maharaj gave such various names to people, from time to time,
these same names became prevalent and the devotees too, accepted
them lovingly and felt honoured, as if they were titles of special merit.
53. Sometimes ‘Bhikshu’ (one who solicits alms), sometimes ‘Kaka’, such
was the stamp that Baba had put on Dikshit and it was this name ‘Kaka’
that Dikshit came to be commonly known among the people of Shirdi.
54. Ganu Das was quite surprised, and everyone else was puzzled. What!
Kaka’s maid-servant, of all people! And how was she going to solve the
puzzle?
55. After all, a maid is a maid! What education can she have? What can be
so great about her learning or wisdom? It was all most extraordinary!
56. Oh, where the profound learning required for the exposition of the
Shrutis, and where, the intellectual capacity of a maid-servant!
‘Maharaj must be joking,’ said all the people.
57. Everyone thought that Maharaj must be really joking. But to Ganu Das,
even this jesting remark was full of significance.
58. To the people, who heard these words of Sai, they appeared,
outwardly, to be uttered light-heartedly. Not so to Das Ganu, who felt
they were the truth.
59. And although people thought that Said had said it jokingly, yet as usual,
they became eager to watch his leela, arising out of these words.
60. Whether the words were spoken in jest or not, they were never
pronounced in vain. For every word that Baba spoke was a mine of
deep significance.
61. What Baba uttered were not merely words, but were the ‘Brahma-
likhit’, not a word of which was in vain and would come true at the
proper time.
62. This was Das Ganu’s firm faith, whatever else it might mean toothers.
And as your faith – wherever you might repose it – so is the fruit that
you will get.
63. As is the faith, so is the fruit; as is the faith, so is its power; the more
loving is the heart, the purer is the knowledge, too.
64. Most eminent among the Jnanis that he was, Sai’s words will never be
futile and it was his Promise that he would fulfil the wishes of his
devotees.
65. Guru’s words are never in vain. Listen to this story with all your heart
and the sorrows of worldly life will vanish and you will be on the
spiritual path.
66. Ganu Das, returned to Parle and to the house of Kakasaheb Dikshit,
with an eagerness to see how Kaka’s maid would serve the purpose.
67. Next day at dawn, while Ganu Das was still in bed, enjoying, the sweet
early morning snooze, a wonderful thing happened.
68. A small Kunabi girl ( a peasant girl of the Kunabi caste) was heard
singing in a melodious voice, the sweet notes of which smote Das
Ganu’s heart.
69. On hearing that song with its deep melodious strains and with the
beauty of its composition, his heart was captivated as he listened to it
with utmost attention.
70. He got up with a start as his attention was caught by the meaning of the
song. He kept on listening with concentration, and it brought him great
happiness.
71. ‘Whose child is she,’ he asked, ‘who is singing so solemnly, so tunefully?
But she has indeed solved the great puzzle of Ishavasya!
72. And so, this is the maid-servant! Let me see her, through whose rustic,
unrefined tongue I have realized the significance of the Shruti.’
73. As he came out to see, it was really a Kunabi girl who was scrubbing the
vessels in Kaka’s ‘mori’.
74. On enquiry, he found out that there was a servant called ‘Namya’ at
Dikshit’s house and this girl was his sister.
75. So this was that maid-servant at Kaka’s house! But his doubts were
indeed removed by her song. What can the saints not do! Even a he-
buffalo was made to recite the Vedas (by Jnaneshwar).
76. Such was the girl’s singing. Das Ganu was fully satisfied. And everyone
realized the great significance of what Baba had said, even jestingly!
77. Some say that Das Ganu was performing pooja in the worship room in
Kaka’s house when he heard the song.
78. Be it as it may! The sum and substance of it is only one – to see how
Maharaj taught his devotees under various pretexts.
79. ‘Stay where you are and just ask me! Why do you needlessly roam the
woods and the wilds searching for answers! I will satisfy your desire (for
knowledge). Have this much faith in me.
80. ‘My presence fills everyone; there is no place where I am not. And, for
the devotion of my devotees, I appear to them anyhow, anywhere.’
81. So that eight-year old girl, with a torn rag for the tuck of a sari, was
singing all the same, of the grandeur of an orange coloured sari, in her
melodious song.
82. Oh, how splendid was that gold-threaded sari. How exquisite its border!
And with a marvelous ‘padar’ to it, too! She was totally engrossed in
the description, as she sang.
83. She had not enough to eat, nor sufficient to cover herself. Yet she was
filled with joy at the splendour of the orange sari that was somebody
else’s.
84. Seeing her gay, blithe spirit amidst her abject poverty Das Ganu was
moved by pity and said to Moreshwar (Pradhan):
85. ‘Just look at her barely covered body! Do please, give her a sari! God
will be pleased and you will have earned some merit.’
86. Compassionate as Moreshwar himself was, Das Ganu’s request only
urged him on further. He bought a beautiful sari and happily presented
it to the child.
87. To her, who was only used to eating dry coarse grains, it was like a feast
of sweetmeats. Such was her joy on seeing that sari.
88. The next day she wore that sari and merrily went around and around,
wildly gamboling and dancing, in a ‘Fugadi’ to express her joy. She was
in love with the sari and looked grander than all the other girls by
wearing it.
89. But the very next day, she put away the sari in her bundle of special
clothes and wrapped the same old torn rag round herself, but without
appearing to be dispirited in any way.
90. Though she did not wear the sari and had stored it away, yet to Das
Ganu, it appeared as though her earlier poverty had disappeared with
his new vision.
91. Although she had left the new sari at home and had come wearing a
torn one, yet there was no sadness in her heart for the want of a new
sari was no longer there.
92. Wearing torn rags out of helplessness and doing the same when one
can afford better – this is called wearing your poverty with dignity.
Happiness or sorrow are only a matter of feeling.
93. This was Das Ganu’s puzzle which when solved in this way, led to the
answer to his doubts in ‘Ishavasya’ and its significance became clear.
94. When this entire Creation is overspread with the presence of God, then
who can think of a place without Him?
95. ‘That is perfect. This is perfect. Perfect comes from perfect. Take perfect
from perfect, the remainder is perfect.
96. In the poverty of that child was a divine element; the torn sari also had
that element; the giver, the act of giving and the gift – everything is
pervaded by that one God.
97. Rid yourself totally of the feeling ‘I, mine’ and always act without ego.
Enjoy what he gives you in a spirit of renunciation or dedication. Do not
covet anybody’s wealth or possession.
98. Such were Baba’s powerful utterances the truth of which was
experienced by many. Without leaving Shirdi all his life, he yet
appeared to his devotees anywhere and everywhere – amidst crowds or
in secluded woods and jungles.
99. He appeared at will, to some at Machchindergad; to others at any of the
cities, Kolhapur, Solapur or Rameshwar.
100. To some, he appeared in his usual, familiar person; to others, he gave
darshan in the day or at night; waking or in a dream, thus satisfying
their desire.
101. Innumerable are such experiences! Oh, how many can one describe?
Though Baba resided in Shirdi, he traveled anywhere, without
anybody’s knowledge.
102. Now, just consider this! Who was this girl and related to whom? She
was but a poor servant girl. And the song about the orange sari came so
naturally from her lips!
103. That a doubt should be put before Baba and that this maid should
resolve it! And that she too, should be present at Kaka’s place! Is this
whole arrangement not a work of Maya?
104. First of all how did Baba know that this maid would be there? And how
is it that a future date she would be singing a song to explain the
significance of the Shruti?
105. But that it happened so, is certain. Ganu Das was surprised. But his
doubt was resolved and the meaning of ‘Ishavasya’ became clear to
him.
106. In their minds, the listeners might wonder, why all these plans and
arrangements? Why did Baba not resolve the doubt himself, there and
then?
107. Could he not have don’t it there himself? But then the great significance
of that incident would not have been understood. How God dwelt even
in that poor little maid-servant, was what Baba demonstrated.
108. To describe the nature of the Self accurately is the ultimate goad of all
the Upanishads. This is the essence of the discipline for Moksha and this
is the exposition, too, of the real significance of the Bhagvad Gita.
109. Living beings may differ from each other, but their Atman is one. This
Self is the non-doer of action and a non-enjoyer; it cannot be impure, is
beyond sin or merit and is free from the observance of duty or karma.
110. As long as there is a feeling of separateness that ‘I am a high-caste
Brahmin; others belong to castes lower than mine’, so long it is
necessary to perform karma.
111. That ‘I am formless, omnipresent, the One and Only, as none other than
me exists, and that I pervade all’ – this is the true knowledge of the Self.
112. This Jeevatma, who is one with Brahman, has moved away from It. That
he should again become one wit It, as before, is the definite goal.
113. This is the dictum of all – Shruti, Smriti, and Vedanta. This is the
ultimate objective, that that which has moved away should become
One with the Brahman.
114. So long as the mind does not reach the state, where it recognizes that
God dwells in the hearts of all beings alike, so long as

Shri Sai Samarth Satcharit

Uploaded by

Copyright:

Available Formats

Shri Sai Samarth Satcharit

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Shri Sai Samarth Satcharit

Uploaded by

Copyright:

Available Formats

1

Saibaba-The Invocation of the Divine

Weal to be all! Here ends

Weal to be all! Here ends the second chapter of

Weal to be all! Here ends the fourth chapter of

Weal to be all! Here ends the fifth chapter of

1. Be it a striving after spiritual progress of after material prosperity,

Weal to be all! Here ends the sixth chapter of

Weal to be all! Here ends the seventh chapter of

Importance of human birth –

Weal to be all! Here ends the eighth chapter of

Consequences of Disobeying Baba —

1. Now, to continue from the stories in the previous chapter, (I shall

Weal to be all! Here ends the ninth chapter of

The Mahima of Shri Sai Samarth

Weal to be all! Here ends the tenth chapter of

A Narration of Sai’s Greatness

1. To continue from the previous tale, Baba slept on a narrow wooden

Weal to be all! Here ends the eleventh chapter of

1. Glory be to you, O Sadguru Sainath. I bow my head at your feet in

Weal to be all! Here ends the twelfth chapter of

1. In expression, very brief and aphoristic, but in the gravity of their

Ratanji’s Meeting with Sai

1. Glory to you, O Sainath, greatest among the saints! Hail to you, O

Weal to be all! Here ends the fourteenth chapter of

The Story of Cholkar’s vow of

1. Only those whose innumerable meritorious deeds have come to fruition

Weal to be all! Here ends the fifteenth chapter of

Weal to be all! Here ends the sixteenth chapter of

I Receive Baba’s Grace (1)

1. Hail to You, my Everlasting, most Excellent Sadguru! Glory be to

Weal to be all! Here ends the eighteenth chapter of

Weal to be all! Here ends the nineteenth chapter of

1. My obeisance to you, O Sadguru! you are the Manas lake, producing

You might also like