Shri Sai Satcharitra

Chapter I

Salutations -- The Story of Grinding Wheat and Its Philosophical Significance.

According to the ancient and revered custom, Hemadpant begins the work, Sai Satcharitra,

with various salutations.

First, he makes obeisance to the God Ganesha to remove all obstacles and make the work a

success and says that Shri Sai is the God Ganesha.

Then, to the Goddess Saraswati to inspire him to write out the work and says that Shri Sai is

one with this Goddess and that He is Himself singing His own life.

Then, to the Gods; Brahma, Vishnu and Shankar - the Creating, Preserving and Destroying

Deities respectively; and says that Sainath is one with them and He as the great Teacher, will

carry us across the River of Worldly Existence.

Then, to his tutelary Deity Narayan Adinath who manifested himself in Konkan - the land

reclaimed by Parashurama, (Rama in the Hindi version) from the sea; and to the Adi (Original)

Purusha of the family.

Then, to the Bharadwaja Muni, into whose gotra (clan) he was born and also to various Rishis,

Yagyavalakya, Bhrigu, Parashara, Narad, Vedavyasa, Sanak, Sanandan, Sanatkumar, Shuka.

Shounak, Vishwamitra, Vasistha, Valmiki, Vamadeva, Jaimini, Vaishampayan, Nava Yogindra

etc, and also modern Saints such as Nivritti, Jnanadev, Sopan, Muktabai, Janardan, Ekanath,

Namdev, Tukaram, Kanha, and Narahari etc.

Then, to his grandfather Sadashiv, father Raghunath, his mother, who left him in his infancy, to

his paternal aunt, who brought him up, and to his loving elder brother.

Then, to the readers and prays them to give their whole and undivided attention to his work.

And lastly, to his Guru Shri Sainath - an Incarnation of Shri Dattatreya, Who is his sole Refuge

and who will make him realize that Brahman is the Reality and the world an illusion; and

incidentally, to all the Beings in whom the Lord God dwells.

After describing in brief the various modes of devotion according to Parashara, Vyasa and

Shandilya etc., the author goes on to relate the following story:

"It was sometime after 1910 A.D. that I went, one fine morning, to the Masjid in Shirdi for

getting a darshan of Sai Baba. I was wonder-struck to see the following phenomenon. After

washing His mouth and face, Sai Baba began to make preparations for grinding wheat. He

spread a sack on the floor; and thereon set a hand-mill. He took some quantity of wheat in a

winnowing fan, and then drawing up the sleeves of His Kafni (robe); and taking hold of the peg

of the hand-mill, started grinding the wheat by putting a few handfuls of wheat in the upper

opening of the mill and rotated it. I thought ‘what business Baba had with the grinding of

wheat, when He possessed nothing and stored nothing, and as He lived on alms!’ Some people

who had come there thought likewise, but none had the courage to ask baba what He was

doing. Immediately, this news of Baba's grinding wheat spread into the village, and at once

men and women ran to the Masjid and flocked there to see Baba's act. Four bold women, fro m

the crowd, forced their way up and pushing Baba aside, took forcibly the peg or handle into

their hands, and, singing Baba's Leelas, started grinding. At first Baba was enraged, but on

seeing the women's love and devotion, He was much pleased and began to smile. While they

were grinding, they began to think that Baba had no house, no property, no children, none to

look after, and He lived on alms, He did not require any wheat-flour for making bread or roti,

what will He do with this big quantity of flour? Perhaps as Baba is very kind, He will distribute

the flour amongst us. Thinking in this way while singing, they finished the grinding and after

putting the hand-mill aside, they divided the flour into four portions and began to remove

them one per head. Baba, Who was calm and quiet up till now, got wild and started abusing

them saying, "Ladies, are you gone mad? Whose father's property are you looting away? Have I

borrowed any wheat from you, so that you can safely take the flour? Now please do this. Take

the flour and throw it on the village border limits." On hearing this, the women felt abashed

and whispering amongst them, went away to the outskirts of the village and spread the flour as

directed by Baba.

I asked the Shirdi people - "What was this that Baba did?" They replied that as the Cholera

Epidemic was spreading in the village and this was Baba's remedy against the same; it was not

wheat that was ground but the Cholera itself was ground to pieces and pushed out of the

village. From this time onward, the Cholera Epidemic subsided and the people of the village

were happy. I was much pleased to know all this; but at the same time my curiosity was also

aroused. I began to ask myself - What earthly connection was there between wheat flour and

Cholera? What was the casual relation between the two? And how to reconcile them? The

incident seems to be inexplicable. I should write something on this and sing to my heart's

content Baba's sweet Leelas. Thinking in this way about this Leela, my heart was filled with joy

and I was thus inspired to write Baba's Life - The Satcharita.

And as we know, with Baba's grace and blessing this work was successfully accomplished.

Philosophical Significance of Grinding

Apart from the meaning, which the people of Shirdi put on this incident of grinding wheat,

there is, we think, a philosophical significance too. Sai Baba lived in Shirdi for about sixty years

and during this long period; He did the business of grinding almost every day - not, however,

the wheat alone; but the sins, the mental and physical afflictions and the miseries of His

innumerable devotees. The two stones of His mill consisted of Karma and Bhakti, the former

being the lower and the latter the upper one. The handle with which Baba worked the mill

consisted of Jnana. It was the firm conviction of Baba that Knowledge or Self-realization is not

possible, unless there is the prior act of grinding of all our impulses, desires, sins; and of the

three gunas, viz. Sattva, Raja and Tama; and the Ahamkara, which is so subtle and therefore so

difficult to be got rid of.

This reminds us of a similar story of Kabir who seeing a woman grinding corn said to his Guru,

Nipathiranjana, "I am weeping because I feel the agony of being crushed in this wheel of

worldly existence like the corn in the hand-mill." Nipathiranjana replied, "Do not be afraid;

hold fast to the handle of knowledge of this mill, as I do, and do not wander far away from the

same but turn inward to the Centre, and you are sure to be saved."

Chapter II

Object of Writing the Work - Incapacity and Boldness in the Undertaking - Hot Discussion -

Conferring Significant and Prophetic Title of Hemadpant - Necessity of a Guru.

In the last Chapter, the author mentioned in the original Marathi book that he would state the

reason that led him to undertake the work, and the persons qualified to read the same and

such other points. Now in this chapter, he starts to tell the same.

Object of Writing the Work

In the first chapter, I described Sai Baba’s miracle of checking and destroying the epidemic of

Cholera by grinding wheat and throwing the flour, on the outskirts of the village. I heard other

miracles of Sai Baba to my great delight, and this delight burst forth into this poetic work. I

also thought, that the description of these grand miracles of Sai Baba would be interesting, and

instructive to His devotees; and would remove their sins, and so I began to write the sacred life

and teachings of Sai Baba. The life of the saint is neither logical nor dialectical. It shows us the

true and great path.

Incapacity and Boldness in Undertaking the Work

Hemadpant thought that he was not a fit person to undertake the work. He said, "I do not know

the life of my intimate friend nor do I know my own mind, then how can I write the life of a

saint or describe the nature of Incarnations, which even the Vedas were unable to do? One

must be a saint himself, before he could know other saints, then how can I describe their glory?

To write the life of a saint is the most difficult, though one may as well measure the depth of

the water of the seven seas or enclose the sky with cloth-trappings. I knew, that this was the

most venturous undertaking, which might expose me to ridicule. I, therefore, invoked Sai

Baba’s grace.

The premier poet-saint of Maharashtra, Shri Jnaneshwar Maharaj, has stated that the Lord

loves those who write the lives of saints; and the saints also have a peculiar method of their

own of getting the service, which the devotees long for, successfully accomplished. The saints

inspire the work; the devotee becomes only an indirect cause or instrument to achieve the

end. For instance, in 1700 Shaka year, the poet Mahipati aspired to write the lives of saints.

Saints inspired him, and got the work done; so also in 1800 Shaka year, Das Ganu’s service was

accepted. The former wrote 4 works-Bhakta Vijaya, Santa Vijaya, Bhakta Leelamrit and Santa

Kathamrit, while the latter wrote two - "Bhakta Leelamrit and Santa Kathamrit", in which the

lives of modern Saints were described. In chapters 31,32,33 of Bhakta Leelamrit and in chapter

57 of Santa Kathamrit, the sweet life and teachings of Sai Baba are very well depicted. These

have been separately published in Sai Leela Magazine, Nos. 11 and 12, Vol. 17; the readers are

advised to read these chapters. So also Sai Baba’s wonderful Leelas are described in a small

decent book named Shri Sainath Bhajana Mala by Mrs. Savitribai Raghunath Tendulkar of

Bandra. Das-Ganu Maharaj also has composed various sweet poems on Sai Baba. A devotee

named Amidas Bhavani Mehta, has also published some stories of Sri Baba in Gujarathi; some

Nos. of Sainath Prabha, a magazine published by Dakshina Bhiksha Sanstha of Shirdi, are also

published. Then the question of objection comes in, that while so many works regarding Sai

Baba are extant, why should this (Satcharita) be written? And where is its necessity?

The answer is plain and simple. The life of Sai Baba is as wide and deep as the infinite ocean;

and all can dive deep into the same and take out precious gems (of knowledge and Bhakti), and

distribute them to the aspiring public. The stories, parables, and teachings of Sai Baba are very

wonderful. They will give peace and happiness to the people, who are afflicted with sorrows

and heavily loaded with miseries of this worldly existence, and also bestow knowledge and

wisdom, both in the worldly and in spiritual domains. If these teachings of Sai Baba, which are

as interesting and instructive as the Vedic lore, are listened to and meditated upon, the

devotees will get, what they long for, viz., union with Brahman, mastery in eight-fold Yoga,

Bliss of meditation etc. So I thought, that I should call these stories together that would be my

best Upasana. This collection would be most delightful to those simple souls, whose eyes were

not blessed with Sai Baba’s darshana. So, I set about collecting Sai Baba’s teachings and

expressions - the outcome of His boundless and natural self-realization. It was Sai Baba, who

inspired me in this matter; in fact, I surrendered my ego at His feet, and thought that my path

was clear; and that He would make me quite happy here, and in the next world.

I could not myself ask Sai Baba to give me permission for this work; so I requested Mr.

Madhavrao Deshpande alias Shama, Baba’s most intimate devotee, to speak to Him for me. He

pleaded for my cause and said to Sai Baba, "This Annasaheb wishes to write Your biography,

don’t say that You are a poor begging Fakir, and there is no necessity to write it, but if You

agree and help him, he will write or rather, Your feet (grace) will accomplish the work.

Without Your consent and blessing, nothing can be done successfully." When Sai Baba heard this

request, He was moved and blessed me by giving me His Udi (sacred ashes) and placing His

boon-bestowing hand on my head said: - "Let him make a collection of stories and experiences,

keep notes and memos; I will help him. He is only an outward instrument. I should write Myself

My autobiography and satisfy the wishes of My devotees. He should get rid of his ego, place (or

surrender) it at My feet. He who acts like this in life, him I help the most. What of My lifestories?

I serve him in his house in all possible ways. When his ego is completely annihilated and

there is left no trace of it, I Myself shall enter into him and shall Myself write My own life.

Hearing my stories and teachings will create faith in devotees’ hearts and they will easily get

self - realization and Bliss; let there be no insistence on establishing one’s own view, no

attempt to refute other’s opinions, no discussions of pros and cons of any subject."

The word ‘discussion’ put me in mind of my promise to explain the story of my getting the title

of Hemadpant and now I begin to relate the same. I was on close friendly terms with Kakasaheb

Dixit and Nanasaheb Chandorkar. They pressed me to go to Shirdi and have Baba’s darshana,

and I promised them to do so. But something in the interval turned up, which prevented me

from going to shirdi. The son of a friend of mine at Lonavala fell ill. My friend tried all possible

means, physical and spiritual, but the fever would not abate. At length he got his Guru to sit by

the bedside of his son, but this too was of no avail. Hearing this, I thought ‘what was the utility

of the Guru, if he could not save my friend’s son? If the Guru can’t do anything for us, why

should I go to Shirdi at all?’ Thinking in this way, I postponed my Shirdi-trip; but the inevitable

must happen and it happened in my case as follows: - Mr. Nanasaheb Chandorkar, who was a

Prant Officer, was going on tour to Bassein. From Thana he came to Dadar and was waiting for

a train bound for Bassein. In the meanwhile, a Bandra Local turned up. He sat in it and came to

Bandra; and sent for me and took me to task for putting off my Shirdi trip. Nana’s argument for

my Shirdi trip was convincing and delightful, and so I decided to start for Shirdi, the same

night. I packed up my luggage and started for Shirdi. I planned to go to Dadar and there to

catch the train for Manmad, and so I booked myself for Dadar and sat in the train. While the

train was to start, a Mahomedan came hastily to my compartment and seeing all my

paraphernalia, asked me where I was bound. I told him my plan. He then suggested that I

should straight go to Boribunder, and not get down at Dadar, for the Manmad Mail did not get

down at Dadar at all. If this little miracle or Leela had not happened, I would not have reached

Shirdi next day as settled, and many doubts would have assailed me. But that was not to be. As

fortune favoured me, I reached Shirdi the next day before 9 or 10 A.M. Mr. Bhausaheb (Kaka)

Dixit was waiting for me there. This was in 1910 A.D., when there was only one place, viz.,

Sathe’s Wada for lodging pilgrim devotees. After alighting from the Tonga, I was anxious to

have darshana, when the great devotee, Tatyasaheb Noolkar returned from the Masjid and said

that Sai Baba was at the corner of the Wada, and that I should first get the preliminary

darshana and then, after bath, see Him at leisure. Hearing this I ran and prostrated before

Baba and then my joy knew no bounds. I found more than what Nana Chandorkar had told me.

All my senses were satisfied and I forgot thirst and hunger. The moment I touched Sai Baba’s

feet, I began a new lease of life. I felt myself much obliged to those who spurred and helped

me to get the darshana; and I considered them as my real relatives, and I cannot repay their

debt. I only remember them and prostrate (mentally) before them. The peculiarity of Sai

Baba’s darshana, as I found it, is that by His darshana our thoughts are changed, the force of

previous actions is abated and gradually non-attachment of dispassion towards worldly objects

grows up. It is by the merit of actions in many past births that such darshana is got, and if only

you see Sai Baba, really all the world becomes or assumes the form of Sai Baba.

Hot Discussion

On the first day of my arrival in Shirdi, there was a discussion between me and Balasaheb Bhate

regarding the necessity of a Guru. I contended, "Why should we lose our freedom and submit to

others? When we have to do our duty, why a Guru is necessary? One must try his best and save

himself. What can the Guru do to a man who does nothing but sleeps indolently?" Thus I

pleaded freewill, while Mr. Bhate took up the other side, viz., Destiny, and said, "Whatever is

bound to happen must happen; even great men have failed, man proposes one way, but God

disposes the other (contrary) way. Brush aside your cleverness; pride or egoism won’t help

you." This discussion, with all its pros and cons went on for an hour or so, and as usual no

decision was arrived at. We had to stop the discussion ultimately as we were exhausted. The

net result of this was that I lost my peace of mind and found that unless there is strong bodyconsciousness

and egoism, there would be no discussion; in other words, it is egoism which

breeds discussion.

Then when we went to the Masjid with others, Baba asked Kakasaheb Dixit the following:-

"What was going on in the (Sathe’s) Wada? What was the discussion about?" and staring at me,

Baba further added, "What did this Hemadpant say?"

Hearing these words, I was much surprised. The Masjid was at a considerable distance from

Sathe’s Wada where I was staying and where the discussion was going on. How could Baba know

our discussion unless He be omniscient and Inner Ruler of us all?

Significant and Prophetic Title

I began to think why Sai Baba should call me by the name Hemadpant. This word is a corrupt

form of Hemadripant. This Hemadripant was a wellknown Minister of the kings Mahadev and

Ramadev of Devgiri of the Yadav dynasty. He was very learned, good-natured and the author of

good works, such as Chaturvarga Chintamani (dealing with spiritual subjects) and Rajprashasti.

He invented and started new methods of accounts and was the originator of the Modi (Marathi

Shorthand) script. But I was quite the opposite, an ignoramus, and of dull, mediocre intellect.

So I could not understand why the name or title was conferred upon me, but thinking seriously

upon it, I thought that the title was a dart to destroy my ego, so that, I should always remain

meek and humble. It was also a compliment paid to me for the cleverness in the discussion.

Looking to the future history, we think that Baba’s word (calling Mr. Dabholkar by the name

Hemadpant) was significant and prophetic, as we find that he looked after the management of

Sai Sansthan very intelligently, kept nicely all the accounts and was also the author of such a

good work "Sai Satcharita", which deals with such important and spiritual subjects as Jnana,

Bhakti and dispassion, self-surrender and self-realization.

About the Necessity of a Guru

Hemadpant has left no note, no memo about what Baba said regarding this subject, but

Kakasaheb Dixit has published his notes regarding this matter. Next day after Hemadpant’s

meeting with Sai Baba, Kakasaheb went to Baba and asked whether he should leave Shirdi.

Baba Said, "Yes". Then someone asked - "Baba, where to go?" Baba said, "High up." Then the

man said, "How is the way?" Baba said, "There are many ways leading there; there is one way

also from here (Shirdi). The way is difficult. There are tigers and wolves in the jungles on the

way." I (Kakasaheb) asked - "But Baba, what if we take a guide with us?" Baba answered, -

"Then there is no difficulty. The guide will take you straight to your destination, avoiding

wolves, tigers and ditches etc. on the way. If there be no guide, there is the danger of your

being lost in the jungles or falling into ditches." Mr. Dabholkar was present on this occasion and

he thought that this was the answer Baba gave to the question whether Guru was a necessity

(Vide Sai Leela Vol. I, No.5, Page 47); and he thereupon took the hint that no discussion of the

problem, whether man is free or bound, is of any use in spiritual matters, but that on the

contrary real Paramartha is possible only as the result of the teachings of the Guru, as is

illustrated in this chapter of the original work in the instances of great Avatars like Rama and

Krishna, who had to submit themselves to their Gurus, Vasishtha and Sandipani respectively,

for getting self - realization and that the only virtues necessary for such progress are faith and

patience. (Vide Sai Satcharita, Ch. II, 191-92).

Chapter III

Sai Baba’s Sanction and Promise - Assignment of Work to Devotees - Baba’s Stories as Beacon -

Light - His Motherly Love - Rohilla’s Story - His sweet and Nectar - like Words.

Sai Baba’s Sanction and Promise

As described in the previous chapter, Sai Baba gave His complete assent to the writing of the

Sat-Charita and said, "I fully agree with you regarding the writing of Sat Charita. You do your

duty, don’t be afraid in the least, steady your mind and have faith in My words. If my Leelas

are written, the Avidya (nescience) will vanish and if they are attentively, and devoutly

listened to, the consciousness of the worldly existence will abate, and strong waves of

devotion, and love will rise up and if one dives deep into My Leelas, he would get precious

jewels of knowledge."

Hearing this, author was much pleased, and he at once became fearless and confident, and

thought that work was bound to be a success. Then turning to Shama (Madhavrao Deshpande)

Sai Baba said.

"If a man utters My name with love, I shall fulfill all his wishes, increase his devotion. And if he

sings earnestly My life and My deeds, him I shall beset in front and back and on all sides. Those

devotees, who are attached to Me, heart and soul, will naturally feel happiness, when they

hear these stories. Believe Me that if anybody sings My Leelas, I will give him infinite joy and

everlasting contentment. It is My special characteristic to free any person, who surrenders

completely to Me, and who does worship Me faithfully, and who remembers Me, and meditates

on Me constantly. How can they be conscious of worldly objects and sensations, who utter My

name, who worship Me, who think of My stories and My life and who thus always remember Me?

I shall draw out My devotees from the jaws of Death. If My stories are listened to, all the

diseases will be got rid of. So, hear My stories with respect; and think and meditate on them,

assimilate them. This is the way of happiness and contentment. The pride and egoism of My

devotees will vanish, the mind of the hearers will be set at rest; and if it has wholehearted and

complete faith, it will be one with Supreme Consciousness. The simple remembrance of My

name as ‘Sai, Sai’ will do away with sins of speech and hearing".

Different Works Assigned to Devotees

The Lord entrusts different works to different devotees. Some are given the work of building

temples and maths, or ghats (flight of steps) on rivers; some are made to sing the glories of

God; some are sent on pilgrimages; but to me was allotted the work of writing the Sat Charita.

Being a jack-of-all-trades but master of none, I was quite unqualified for this job. Then why

should I undertake such a difficult job? Who can describe the true life of Sai Baba? Sai Baba’s

grace alone can enable one to accomplish this difficult work. So, when I took up the pen in my

hand, Sai Baba took away my egoism and wrote Himself His stories. The credit of relating these

stories, therefore, goes to Him and not to me. Though Brahmin by birth, I lacked the two eyes.

(i.e. the sight or vision) of Shruti and Smriti and therefore was not at all capable of writing the

Sat-Charita, but the grace of the Lord makes a dumb man talk, enables a lame man to cross a

mountain. He alone knows the knack of getting things done as He likes. Neither the flute, nor

the harmonium knows how the sounds are produced. This is the concern of the Player. The

oozing of Chandrakant jewel and the surging of the sea are not due to the jewel and the sea

but to the rise of the moon.

Baba’s Stories as Beacon- Light

Light houses are constructed at various places in the sea, to enable the boatmen to avoid rocks

and dangers, and make them sail safely. Sai Baba’s stories serve a similar purpose in the ocean

of worldly existence. They surpass nectar in sweetness, and make our worldly path smooth and

easy to travers e. Blessed are the stories of the saints. When they enter our hearts through the

ears, the body - consciousness or egoism and the sense of duality vanish; and when they are

stored in the heart, doubts fly out to all sides, pride of the body will fall, and wisdom will be

stored in abundance. The description of Baba’s pure fame, and the hearing of the same, with

love, will destroy the sins of the devotee and, therefore, this is the simple Sadhana for

attaining salvation. The Sadhana for Krita Age was Shamadama (tranquillity of mind and body),

for Treta Age, sacrifice, for Dwapara, worship, and for Kali (present) Age, it is singing of the

name and glory of the Lord. This last Sadhana is open to all the people of the four varnas

(Brahmins, etc.). The other Sadhanas, viz. Yoga, Yagya (sacrifice), Dhyana (meditation) and

Dharana (concentration) are very difficult to practice, but singing and hearing the stories and

the glory of the Lord (Sai Baba) is very easy. We have only to turn our attention towards them.

The listening and singing of the stories will remove the attachment to the senses and their

objects, and will make the devotees dispassionate, and will ultimately lead them to selfrealization.

With this end in view, Sai Baba made me or helped me to write His stories, Sat-

Charitamrita. The devotees may now easily read and hear these stories of Sai Baba and while

doing so, meditate on Him, His form and thus attain devotion to Guru and God (Sai Baba), get

detachment and self -realization. In the preparation and writing of this work, Sat-Charitamrita,

it is Sai Baba’s grace which has accomplished everything, making use of me as a mere

instrument.

Motherly Love of Sai Baba

Everybody knows how a cow loves her infant calf. Her udder is always full and when the calf

wants milk and dashes at the udder, out comes the milk in an unceasing flow. Similarly a

human mother knows the wants of her child and feeds it, at her breast in time. In case of

dressing and adorning the child, the mother takes particular care to see that this is well done.

The child knows or cares nothing about this, but the mother’s joy knows no bounds, when she

sees her child beautifully dressed and adorned. The love of mother is peculiar, extraordinary

and disinterested, and has no parallel. Sadgurus feel this motherly love towards their disciples.

Sai Baba had this same love towards me, and I give an instance of it below: -

In 1916 A.D. I retired from Government Service. The pension that was settled in my case was

not sufficient to maintain my family decently. On Guru-Pournima (15th of Ashadha) day of that

year, I went to Shirdi with other devotees. There, Mr. Anna Chinchanikar, of his own accord,

prayed to Baba for me as follows:- "Please look kindly on him, the pension he gets is quite

insufficient, his family is growing. Give him some other appointment, remove his anxiety and

make him happy." Baba replied - " He will get some other job, but now he should serve Me and

be happy. His dishes will be ever full and never empty. He should turn all his attention towards

Me and avoid the company of atheists, irreligious and wicked people. He should be meek and

humble towards all and worship Me heart and soul. If he does this, he will get eternal

happiness".

The question Who is this HE, Whose worship is advocated, is already answered in a note on

"Who is Sai Baba" in the prologue, at the beginning of this work.

Rohilla’s Story

The story of the Rohilla illustrates Sai Baba’s all embracing love. One Rohilla, tall and well

built, strong as a bull, came to Shirdi, wearing a long Kafni (robe) and was enamoured of Sai

who stayed there. Day and night he used to recite in a loud and harsh tone Kalma (verses from

Holy Koran) and shout "ALLAH HO AKBAR" (God is Great). Most people of Shirdi, were working in

their fields by day and when they returned to their homes at night, they were welcomed with

the Rohilla’s harsh cries and shouts. They could get no sleep and felt much trouble and

inconvenience. They suffered in silence this nuisance for some days, and when they could stand

it no longer, they approached Baba, and requested Him to check the Rohilla and stop the

nuisance. Baba did not attend to their complaint. On the contrary, Baba took the villagers to

task, and asked them to mind their own business, and not the Rohilla. He said to them that the

Rohilla had got a very bad wife, a Zantippi, who tried to come in and trouble the Rohilla and

Himself; but hearing the Rohilla’s prayers, she dare not enter and they were at peace and

happy. In fact, the Rohilla had no wife and by his wife Baba meant DURBUDDHI, i.e. bad

thoughts. As Baba liked prayers and cries to God better than anything else, He took the side of

the Rohilla, and asked the villagers to wait and suffer the nuisance, which would abate in due

course.

Baba’s Sweet and Nectar-like Words

One day at noon after the Arti, devotees were returning to their lodgings, when Baba gave the

following beautiful advice:-

"Be wherever you like, do whatever you choose, remember this well that all what you do is

known to Me. I am the Inner Ruler of all and seated in their hearts. I envelope all the

creatures, the movable and immovable world. I am the Controller - the wirepuller of the show

of this Universe. I am the mother - origin of all beings - the Harmony of three Gunas, the

propeller of all senses, the Creator, Preserver and Destroyer. Nothing will harm him, who turns

his attention towards Me, but Maya will lash or whip him who forgets Me. All the insects, ants,

the visible, movable and immovable world, is My Body or Form".

Hearing these beautiful and precious words, I at once decided in my mind to serve no man

henceforward, but my Guru only; but the reply of Baba to Anna Chinchanikar’s query (which

was really mine) that I would get some job, began to revolve in my mind, and I began to think

whether it would come to happen. As future events showed, Baba’s words came true and I got

a Government job, but that was of short duration. Then I became free and solely devoted my

self to the service of my Guru-Sai Baba.

Before concluding this Chapter, I request the readers to leave out the various hindrances viz.

indolence, sleep, wandering of mind, attachments to senses, etc. and turn their whole and

undivided attention to these stories of Sai Baba. Let their love be natural, let them know the

secret of devotion; let them not exhaust themselves by other Sadhanas, let them stick to this

one simple remedy, i.e. listening to Sai Baba’s stories. This will destroy their ignorance and

will secure for them salvation. A miser may stay at various places; but he always thinks of his

buried treasure. So let Sai Baba be enthroned in the hearts of all.

In the next chapter, I shall speak of Sai Baba’s advent in Shirdi.

Chapter IV

SAI BABA’S FIRST ADVENT IN SHIRDI

Mission of the Saints - Shirdi a Holy Tirth - Personality of Sai Baba - Dictum of Goulibuva -

Appearance of Vithal - Kshirsagar’s Story - Das Ganu’s Bath in Prayag - Immaculate Conception

of Sai Baba and His First Advent in Shirdi - Three Wadas.

In the last chapter, I described the circumstances, which led me to write Sai-Sat-Charita. Let

me now describe the first advent of Sai Baba in Shirdi.

Mission of the Saints

Lord Krishna says in Bhagvadgita (Chapter IV, 7-8) that "Whenever there is a decay of Dharma

(righteousness) and an ascendancy of unrighteousness, I manifest Myself; and for the protection

of the virtuous, the destruction of the vicious and for the establishment of righteousness, I

manifest Myself in age after age".

This is the mission of Lord, and the Sages and Saints, Who are His representatives and Who

appear here at proper times, help in their own way to fulfil that mission. For instance, when

the twice born, i.e. the Brahmins, the Kshatriyas and the Vaishyas neglect their duties and

when the Shudras try to usurp the rights of the higher classes, when spiritual preceptors are

not respected but humiliated, when nobody cares for religious instructions, when every body

thinks himself very learned, when people begin to partake of forbidden foods and intoxicating

drinks, when under the cloak of religion, people indulge in malpractices, when people

belonging to different sects fight amongst themselves, when Brahmins fail to do Sandhya

adoration, and the orthodox their religious practices, when Yogis neglect their meditation,

when people begin to think that wealth, progeny, wife are their sole concern, and thus turn

away from the true path of salvation, then do Saints appear and try to set matters right by

their words and action. They serve us as beacon-lights, and show us the right path, and the

right way for us to follow. In this way, many saints, viz. Nivritti, Jnanadev, Muktabai, Namdev,

Gora, Gonayi, Ekanath, Tukaram, Narahari, Narsi Bhai, Sajan Kasai, Sawata, Ramdas, and

various others did appear at various times to show the right path to the people, and so

presently came Shri Sai Baba of Shirdi.

Shirdi - A Holy Tirth

The banks of the Godavari river, in the Ahmednagar District, are very fortunate for they gave

birth and refuge to many a Saint, prominent amongst them being Jnaneshwar. Shirdi also falls

in the Kopargaon Taluka of the Ahmednagar District. After crossing the Godavari River at

Kopargaon, one gets the way to Shirdi. When you go three Koss (9 miles), you come to

Nimgaon, from whence Shirdi is visible. Shirdi is as famous and well known as other holy places

like Gangapur, Narsinhwadi, Audumbar on the banks of Krishna River. As the devotee Damaji

flourished in and blessed Mangalvedha (near Pandharpur) as Samarth Ramdas at Sajjangad, as

Shri Narasimha Saraswati at Saraswatiwadi, so Sainath flourished at Shirdi and blessed it.

Personality of Sai Baba

It is on account of Sai Baba that Shirdi grew into importance. Let us see what sort of a

personage Sai Baba was. He conquered this Samsar (worldly existence), which is very difficult

and hard to cross. Peace or mental calm was His ornament, and He was the repository of

wisdom. He was the home of Vaishnava devotees, most liberal (like Karna) amongst liberals,

the quint-essence of all essences. He had no love for perishable things, and was always

engrossed in self-realization, which was His sole concern. He felt no pleasure in the things of

this world or of the world beyond. His Antarang (heart) was as clear as a mirror, and His speech

always rained nectar. The rich or poor people were the same to Him. He did not know or care

for honour or dishonour. He was the Lord of all beings. He spoke freely and mixed with all

people, saw the actings and dances of Nautchgirls and heard Gajjal songs. Still, He swerved not

an inch from Samadhi (mental equilibrium). The name of Allah was always on His lips. While

the world awoke, He slept; and while the world slept, He was vigilant. His abdomen (Inside)

was as calm as the deep sea. His Ashram could not be determined, nor His actions could be

definitely determined, and though He sat (lived) in one place, He knew all the transactions of

the world. His Darbar was imposing. He told daily hundreds of stories; still He swerved not an

inch from His vow of silence. He always leaned against the wall in the Masjid or walked

morning, noon and evening towards Lendi (Nala) and Chavadi; still He at all times abided in the

Self. Though a Siddha, He acted like a Sadhaka. He was meek, humble and egoless, and pleased

all. Such was Sai Baba, and as the soil of Shirdi was trodden by Sai Baba’s Feet, it attained

extraordinary importance. As jnaneshwar elevated Alandi, Ekanath did to Paithan, so Sai Baba

raised Shirdi. Blessed are the grass-leaves and stones of Shirdi, for they could easily kiss the

Holy Feet of Sai Baba, and take their dust on their head. Shirdi became to us, devotees,

another Pandharpur, Jagannath, Dwarka, Banaras (Kashi) and Rameshwar, Badrikedar, Nasik,

Tryambakeshwar, Ujjain, and Maha Kaleshwar or Mahabaleshwar Gokarn. Contact of Sai Baba in

Shirdi was like our Veda and Tantra; it quieted our Samsara (world consciousness) and rendered

self-realization easy. The darshana of shri Sai was our Yoga-Sadhana, and talk with Him

removed our sins. Shampooing His Legs was our bath in Triveni Prayag, and drinking the holy

water of His Feet destroyed our desires. To us, His commands were Vedas, and accepting

(eating) His Udi (sacred ashes) and Prasad was all purifying. He was our Shri Krishna and Shri

Rama who gave us solace and He was our Para Brahma (Absolute Reality). He was Himself

beyond the Pair of dwandwas (opposite), never dejected nor elated. He was always engrossed

in His Self as ‘Existence, Knowledge and Bliss.’ Shirdi was His centre; but His field of action

extended far wide, to Punjab, Calcutta, North India, Gujarat, Dacca (Now in Bangladesh) and

Konkan. Thus the fame of Sai Baba spread, far, and wide, and people from all parts came to

take His darshana and be blessed. By mere darshan, minds of people, whether, pure or impure,

would become at once quiet. They got here the same sort of unparalleled joy that devotees get

at Pandharpur by seeing Vithal Rakhumai. This is not an exaggeration. Consider what a devotee

says in this respect.

Dictum of Goulibuva

An old devotee by name Goulibuva, aged about 95 years, was a Varkari of Pandhari. He stayed

8 months at Pandharpur and four months - Ashadha to Kartik (July - November) on the banks of

the Ganges. He had an ass with him for carrying his luggage, and a disciple, as his companion.

Every year he made his Vari or trip to Pandharpur and came to Shirdi to see Sai Baba, Whom he

loved most. He used to stare at Baba and say, "This is Pandharinath Vithal incarnate, the

merciful Lord of the poor and helpless." This Goulibuva was an old devotee of Vithoba, and had

made many a trip to Pandhari; and he testified that Sai Baba was real Pandharinath.

Vithal Himself Appeared

Sai Baba was very fond of remembering and singing God’s name. He always uttered Allah

Malik(God is Lord) and in His presence made others sing God’s name continuously, day and

night, for 7 days. This is called Namasaptaha. Once He asked Das Ganu Maharaj to do the

Namasaptaha. He replied that he would do it, provided he was assured that Vithal would

appear at the end of the 7th day. Then Baba, placing His hand on his breast assured him that

certainly Vithal would appear, but that the devotee must be ‘earnest and devout’. The

Dankapuri (Takore) of Takurnath, the Pandhari of Vithal, the Dwarka of Ranchhod (Krishna) is

here (Shirdi). One need not go far out to see Dwarka. Will Vithal come here from some outside

place? He is here. Only when the devotee is bursting with love and devotion, Vithal will

manifest Himself here (Shirdi).

After the Saptaha was over, Vithal did manifest Himself in the following manner. Kakasaheb

Dixit was, as usual, sitting in meditation after the bath, and he saw Vithal in a vision. When he

went at noon for Baba’s darshana, Baba asked him point-blank - "Did Vithal Patil come? Did you

see Him? He is a very truant fellow, catch Him firmly, otherwise, he will escape, if you be a

little inattentive." This happened in the morning and at noon there was another Vithal

darshana. One hawker from outside came there for selling 25 or 30 pictures of Vithoba. This

picture exactly tallied with the figure that appeared in Kakasaheb’s vision. On seeing this and

remembering Baba’s words, Kakasaheb Dixit was much surprised and delighted. He bought one

picture of Vithoba, and placed it in his shrine for worship.

Bhagwantrao Kshirsagar’s Story

How fond was Baba for Vithal worship was illustrated in Bhagwantrao Kshirsagar’s story. The

father of Bhagwantrao was a devotee of Vithoba, and used to make Varis (annual trips) to

Pandharpur. He also had an image of Vithoba at home, which he worshipped. After his death,

the son stopped everything - the Vari, the worship and shraddha ceremony etc. When

Bhagwantrao came to Shirdi, Baba on remembering his father, at once said - "His father was my

friend, so I dragged him (the son) here. He never offered naivaidya (offering of food) and so he

starved Vithal and Me. So I brought him here. I shall remonstrate him now and set him to

worship."

Das Ganu’s Bath in Prayag

The Hindus think that a bath in the holy Tirth of Prayag, where the Ganga and Yamuna meet, is

very meritorious and thousands of pilgrims go there, at periodical times, to have the sacred

bath there. Once, Das Ganu thought that he should go to Prayag for a bath, and came to Baba

to get His permission for doing so. Baba replied to him - "It is not necessary to go so long. Our

Prayag is here, believe me." Then wonder of wonders! When Das Ganu placed his head on

Baba’s Feet, out came or flowed streams, of Ganga - Yamuna water, from both the toes of

Baba. Seeing this miracle, Das Ganu was overwhelmed with feelings of love and adoration and

was full of tears. Inwardly, he felt inspired, and his speech burst forth into a song in praise of

Baba and His Leelas.

Immaculate Conception of Sai Baba and His First Advent in Shirdi

Nobody knew the parents, birth or birthplace of Sai Baba. Many inquiries were made, many

questions were put to Baba and others regarding these items, but no satisfactory answer or

information has yet been obtained. Practically we know nothing about these matters. Namdev

and Kabir were not born like ordinary mortals. They were found as infants in mother-of-pearls,

Namdev being found on the bank Bhimrathi river by Gonayee, and Kabir on the bank Bhagirathi

river by Tamal. Similar was the case with Sai Baba. He first manifested Himself as a young lad

of sixteen under a Neem tree in Shirdi, for the sake of Bhaktas. Even then He seemed to be full

with the knowledge of Brahman. He had no desire for worldly objects even in dream. He kicked

out Maya; and Mukti (deliverance) was serving at His feet. One old woman of Shirdi, the mother

of Nana Chopdar, described Him thus. This young lad, fair, smart and very handsome, was first

seen under the Neem tree, seated in an Asan. The people of the village were wonder-struck to

see such a young lad practising hard penance, not minding heat and cold. By day he associated

with none, by night he was afraid of nobody. People were wondering and asking, whence this

young chap had turned up. His form and features were so beautiful that a mere look endeared

Him to all. He went to nobody’s door, always sat near the Neem tree. Outwardly he looked

very young; but by His action he was really a Great Soul. He was the embodiment of dispassion

and was an enigma to all. One day it so happened, that God Khandoba possessed the body of

some devotee and people began to ask Him, "Deva (God), you please enquire what blessed

father’s son is this lad and whence did He come". God Khandoba asked them to bring a pick -axe

and dig in a particular place. When it was dug, bricks were found underneath a flat stone.

When the stone was removed, a corridor led to a cellar where cow-mouth-shaped structures,

wooden boards, necklaces were seen. Khandoba said - "This lad practiced penance here for 12

years." Then the people began to question the lad about this. He put them off the scent by

telling them that it was His Guru’s place, His holy Watan and requested them to guard it well.

The people then closed the corridor as before. As Ashwattha and Audumbar trees are held

sacred, Baba regarded this Neem tree equally sacred and loved it most. Mhalasapati and other

Shirdi devotees regard this site as the resting place (Samadhi-Sthana) of Baba’s Guru and

prostrate before it.

Three Wadas

(1) The site with the Neem tree and surrounding space was bought by Mr. Hari Vinayak Sathe,

and on this site a big building styled Sathe’s Wada was erected. This Wada was the sole resting

place for pilgrims, who flocked there. A Par (platform) was built round the neem tree and lofts

with steps were constructed. Under the steps, there is a niche facing South and devotees sit on

the Par (platform) facing north. It is believed, that he who burns incense there, on Thursday

and Friday evenings will, by God’s grace, be happy. This Wada was old and dilapidated and

wanted repairs. The Sansthan has made the necessary repairs, additions and alterations now.

(2) Then after some years another Wada, Dixit’s Wada was constructed. Kakasaheb Dixit,

Solicitor of Bombay, had gone to England. He had injured his leg by an accident there. The

injury could not be got rid of by any means. Nanasaheb Chandorkar advised him to try Sai Baba.

So he saw Sai Baba in 1909 A.D., and requested Him to cure rather the lameness of his mind

than that of his leg. He was so much pleased with the darshana of Sai Baba that he decided to

reside in Shirdi. So he built a Wada for himself and other devotees. The foundation of this

building was laid on 10-12-1910. On this day, two other important events took place. (1) Mr.

Dadasaheb Khaparde was given permission to return home, and (2) the night Arti in Chavadi

was commenced. The Wada was complete and was inhabited on the Rama-Navami day in 1911

A.D., with due rites and formalities. (3) Then another Wada or palatial mansion was put up by

the famous millionaire, Mr. Booty, of Nagpur. Lots of money was spent on this building, but the

entire amount was well utilized, as Sai Baba’s body is resting in this Wada, which is now called

the Samadhi Mandir. The site of this Mandir had formerly a garden, which was watered and

looked after by Baba. Three Wadas thus sprang up, where there was none formerly. Of these,

Sathe’s Wada was most useful to all, in the early days.

The story of the garden, attended to by Sai Baba with the help of Vaman Tatya, the temporary

absence of Sai Baba from Shirdi, and His coming again to Shirdi with the marriage-party of

Chand Patil, the company of Devidas, Jankidas and Gangagir, Baba’s wrestling match with

Mohdin Tamboli, residence in Masjid, love of Mr. Dengale and other devotees; and other

incidents will be described in the next Chapter.

Chapter V

Baba’s Return with Chand Patil’s Marriage - party - Welcomed and Addressed as "Sai" - Contact

with Other Saints - His Dress and Daily Routine - The Story of the Padukas - Wrestling Bout with

Mohdin and Change in Life - Turning Water into Oil - The Pseudo - Guru Javhar Ali.

Return with Chand Patil’s Marriage - Party

As hinted in the last Chapter, I shall now describe first how Sai Baba returned to Shirdi after

His disappearance.

There lived in the Aurangabad District (Nizam State), in a village called Dhoop, a well-to-do

Mahomedan gentleman by name Chand Patil. While he was making a trip to Aurangabad, he lost

his mare. For two long months, he made a diligent search but could get no trace of the lost

mare. After being disappointed, he returned from Aurangabad with the saddle on his back.

After travelling four Koss and a half, he came, on the way, to a mango tree under the foot of

which sat a RATNA (queer fellow). He had a cap on His head, wore Kafni (long robe) and had a

"Satka" (short stick) under His armpit and He was preparing to smoke a Chilim (pipe). On seeing

Chand Patil pass by the way, He called out to him and asked him to have a smoke and to rest a

little. The Fakir asked him about the saddle. Chand Patil replied that it was of his mare, which

was lost. The queer fellow or Fakir asked him to make a search in the Nala close by. He went

and the wonder of wonders! He found out the mare. He thought that this Fakir was not an

ordinary man, but an Avalia (a great saint). He returned to the Fakir with the mare. The Chilim

was ready for being smoked, but two things were wanting; (1) fire to light the pipe, and (2)

water to wet the chhapi (piece of cloth through which smoke is drawn up). The Fakir took His

prong and thrust it forcibly into the ground and out came a live burning coal, which He put on

the pipe. Then He dashed the Satka on the ground, from whence water began to ooze. The

chhapi was wetted with that water, was then wrung out and wrapped round the pipe. Thus

everything being complete, the Fakir smoked the Chilim and then gave it also to Chand Patil.

On seeing all this, Chand Patil was wonderstruck. He requested the Fakir to come to his home

and accept his hospitality. Next day He went to the Patil’s house and stayed there for some

time. The Patil was a village - officer of Dhoop. His wife’s brother’s son was to be married and

the bride was from Shirdi. So Patil made preparations to start for Shirdi for the marriage. The

Fakir also accompanied the marriage-party. The marriage went off without any hitch, the party

returned to Dhoop, except the Fakir alone stayed in Shirdi, and remained there forever.

How the Fakir Got the Name Sai

When the marriage - party came to Shirdi, it alighted at the foot of a Banyan tree in Bhagata

Mhalsapati’s field near Khandoba’s temple. The carts were loosened in the open courtyard of

Khandoba’s temple. The carts were loosened in the open courtyard of Khandoba’s temple, and

the members of the party descended one by one, and the Fakir also got down. Bhagat

Mhalsapati saw the young Fakir getting down and accosted Him "YA SAI" (Welcome Sai). Others

also addressed Him as Sai and thenceforth he became known as Sai Baba.

Contact with Other Saints

Sai Baba began to stay in a deserted Masjid. One Saint named Devidas was living in Shirdi many

years before Baba came there. Baba liked his company. He stayed with him in the Maruti

temple, in the Chavadi, and some time lived alone. Then came another Saint by name

Jankidas. Baba spent most of His time in talking with him, or Jankidas went to Baba’s

residence. So also one Vaishya householder Saint, from Puntambe by name Gangagir always

frequented Shirdi. When he first saw Sai Baba, carrying pitchers of water in both hands, for

watering the garden, he was amazed and said openly, "Blessed is Shirdi, that it got this

precious Jewel. This man is carrying water to day; but He is not an ordinary fellow. As this land

(Shirdi) was lucky and meritorious, it secured this Jewel." So also one famous Saint by name

Anandnath of Yewala Math, a disciple of Akkalkot Maharaj came to Shirdi with some Shirdi

people. When he saw Sai Baba, he said openly, "This is a precious Diamond in reality. Though

he looks like an ordinary man, he is not a ‘gar’ (ordinary stone) but a Diamond. You will realize

this in the near future." Saying this he returned to Yewala. This was said while Sai Baba was a

youngster.

Baba’s Dress and Daily Routine

In his young days, Sai Baba grew hair on His head; never had His head shaved. He dressed like

an athlete. When He went to Rahata (3 miles from Shirdi), He brought with Him small plants of

Merry Gold, Jai and Jui, and after cleaning, he planted and watered them. A devotee by name

Vaman Tatya supplied Him daily with two earthen pitchers. With this Baba Himself used to

water the plants. He drew water from the well and carried the pitchers on His shoulders. In the

evening the pitchers were kept at the foot of the Neem tree. As soon as they were placed

there, they were broken, as they were made of raw earth and not baked. Next day, Tatya

supplied two fresh pitchers. This course went on for 3 years; and with Sai Baba’s toil and

labour, there grew a flower garden. On this site, at present, stands the big mansion - Samadhi

Mandir of Baba, which is now frequented and used by so many devotees.

The Story of Padukas (foot-prints) under the Neem Tree

A devotee of Akkalkot Maharaj by name Bhai Krishnaji Alibagkar worshipped the photo of

Akkalkot Maharaj. He once thought of going to Akkalkot (Sholapur District), taking the darshana

of the Padukas (foot-prints) of the Maharaj and offering his sincere worship there; but before

he could go there, he got a vision in his dream. Akkalkot Maharaj appeared in the vision and

said to him - "Now Shirdi is my resting place, go there and offer your Worship." So Bhai changed

his plan and came to Shirdi, worshipped Baba, stayed there for six months and was happy. As a

reminiscence of this vision etc., he prepared the Padukas and installed them on an auspicious

day of Shravan, Shaka 1834 (1912 A.D.) under the Neem tree with due ceremonies and

formalities, conducted by Dada Kelkar and Upasani. One Dixit Brahmin was appointed for

worship, and the management was entrusted to devotee Sagun.

Complete Version of this Story

Mr. B.V. Deo, Retired Mamalatdar of Thana, and a great devotee of Sai Baba, made enquired

about this matter with Sagun Meru Naik and Govind Kamlakar Dixit and has published a full

version of the Padukas in Sai Leela Vol. 11, No. 1, page 25. It runs as follows:

In 1834 Shaka (1912 A.D.) one Doctor Ramarao Kothare of Bombay came to Shirdi for Baba’s

darshana. His compounder; and his friend, Bhai Krishnaji Alibagkar, accompanied him. The

compounder and Bhai became intimate with Sagun Meru Naik and G.K. Dixit. While discussing

things, these persons thought that there must be some memorial of the fact of Sai Baba’s first

coming to Shirdi and sitting under the holy Neem tree. They thought of installing Baba’s

Padukas there and were going to make them of some rough stones. Then Bhai’s friend, the

compounder, suggested that if this matter be made known to his master, Dr. Ramarao Kothare,

who would prepare nice Padukas for this purpose. All liked the proposal and Dr. Kothare was

informed of it. He came to Shirdi and drew a plan of the Padukas. He went to Upasani Maharaj

in Khandoba’s temple, and showed him his plan. The latter made many improvements, drew

lotuses, flowers, conch, disc, man etc., and suggested that the following SHLOKA (verse)

regarding Neem tree’s great ness and Baba’s Yogi powers be inscribed. The verse was as

follows:

"Sada Nimbarvrikshasya mooladhiwasat,

Sudhasravinam tiktamapi -apriyam tam,

Tarum Kalpavrikshadhikam sadhayantam

Namameeshwaram Sadgurum Sai Natham"

Upasani’s suggestions were accepted and carried out. The Padukas were made in Bombay and

sent to Shirdi with the compounder. Baba said that they should be installed on the Pournima

(15th) of Shravan. On that day at 11 a.m., G.K. Dixit brought them on his head from

Khandoba’s temple to the Dwarkamai (Masjid) in procession. Baba touched the Padukas, saying

that these are the feet of the Lord and asked the people to instal them, under foot of the

Neem tree.

A day before, one Parsi devotee of Bombay named Pastha Shet sent Rs.25/- by money order.

Baba gave this sum for the installation of the Padhukas. The total expense of installation came

up to Rs.100/- out of which Rs.75/ - were collected by subscriptions. For the first 5 years, G.K.

Dixit worshipped the Padukas daily and then Laxman Kacheshwar Jakhadi did this. In the first

five years, Dr. Kothare sent Rs. 2 per month for lighting and he also sent the railing round the

Padukas. The expense of bringing the railing from the station to Shirdi (Rs. 7-8-0) (presently

Rs.7.50p) and roofing was paid by Sagun Meru Naik. Now, Jakhadi (Nana Pujari) does the

worship and Sagun Meru Naik offers the naivaidya and lights the evening lamps.

Bhai Krishnaji was orginally a devotee of Akkalkot Maharaj. He had come to Shirdi at the

installation of the Padukas, in Shaka 1834 on his way to Akkalkot. He wanted to go to Akkalkot

after taking the darshana of Baba. He asked Baba’s permission for this. Baba said - "Oh, what is

there in Akkalkot? Why do you go there? The incumbent Maharaj of that place is here, Myself."

Hearing this Bhai did not go to Akkalkot. He came to Shirdi off and on, after the installation of

the Padukas.

Mr. B.V. Deo concluded that Hemadpant did not know these details. Had be known them, he

would not have failed to depict them in his Sat-charita.

Wresting Bout with Mohdin Tamboli and Change in Life

To return to other stories of Baba. There was a wrestler in Shirdi, by name Mohdin Tamboli.

Baba and he did not agree on some items, and both had a fight. In this Baba was defeated.

Thenceforth, Baba changed His dress and mode of living. He donned Kafni, wore a Langot

(waist band) and covered His head with a piece of cloth. He took a piece of sack -cloth for His

seat, sack -cloth for His bed and was content with wearing torn and worn out rags. He always

said "Poverty is better than Kingship, far better than Lordship. The Lord is always brother

(befriender) of the poor." Gangagir was also very fond of wrestling. While he was once

wrestling, a similar feeling of dispassion came over him, and at the proper time he heard the

voice of an adept, saying that he should wear out his body, playing with God. So he too gave up

Samsara and turned towards God-realization. He established a math on the banks of the river

near Puntambe, and lived there with disciples.

Sai Baba did not mix and speak with the people. He only gave answers when he was

questioned. By day he always sat under the Neem tree, sometimes under the shade of a branch

of a Babul tree near the stream at the outskirts of the village. In the afternoon, He used to

walk at random and go at times to Nimgaon. There He frequented the house of Balasaheb

Dengale. Baba loved Mr. Balasaheb. His younger brother, named Nanasaheb, had no son,

though he married a second wife. Balasaheb sent Nanasaheb for taking darshana of Sai Baba,

and after some time with His grace, Nanasaheb got a son. From that time onwards, people

began to come in numbers to see Sai Baba, and His fame began to spread and reached

Ahmednagar; from thence Nanasaheb Chandorkar and Keshav Chidamber, and many others

began to come to Shirdi. Baba was surrounded by His devotees during day; and slept at night in

an old and dilapidated Masjid. Baba’s paraphernalia at this time consisted of a Chilim, tobacco,

a "Tumrel" (tin pot), long flowing Kafni, a piece of cloth round His head, and a Satka (short

stick), which He always kept with Him. The piece of white cloth on the head was twisted like

matted hair, and flowed down from the left ear on the back. This was not washed for weeks.

He wore no shoes, no sandals. A piece of sack-cloth was His seat for most of the day. He wore a

coupin (waist-cloth-band) and for warding off cold he always sat in front of a Dhuni (sacred

fire) facing south with His left hand resting on the wooden railing. In that Dhuni, He offered as

oblation; egoism, desires and all thoughts and always uttered Allah Malik (God is the sole

owner). The Masjid in which He sat was only of two room dimensions, where all devotees came

and saw Him. After 1912 A.D., there was a change. The old Masjid was repaired and a

pavement was constructed. Before Baba came to live in this Masjid, He lived for a long time in

a place Takia, where with GHUNGUR (small bells) on His legs, Baba danced beautifully sang

with tender love.

Turning Water into Oil

Sai Baba was very fond of lights. He used to borrow oil from shop-keepers, and keep lamps

burning the whole night in the Masjid and temple. This went on for some time. The Banias, who

supplied oil gratis, once met together and decided not to give Him oil. When, as usual, Baba

went to ask for oil, they all gave Him a distinct No. Unperturbed, Baba returned to the Masjid

and kept the dry wicks in the lamps. The banias were watching Him with curiosity. Baba took

the Tumrel (tin pot) which contained very little (a few drops) of oil, put water into it and drank

it and forced it fall in the container. After consecrating the tin-pot in this way, He again took

water in the tin-pot and filled all the lamps with it and lighted them. To the surprise and

dismay of the watching Banias, the lamps began to burn and kept burning the whole night. The

Banias repented and apologized. Baba forgave them and asked them to be more truthful in

future.

The Pseudo-Guru Javhar Ali

Five years after the wrestling bout mentioned above, one Fakir from Ahmednager by name

Javhar Ali came to Rahata with his disciples and stayed in Bakhal (spacious room) near

Virabhadra temple. The Fakir was learned, could repeat the whole Koran and had a sweet

tongue. Many religious and devout people of the village came to him and began to respect him.

With the help of the people, he started to build an Idgah ( a wall before which Mahomedans

pray on Idgah day), near the Virabhadra temple. There was some quarrel about this affair, on

account of which, Javhar Ali had to leave Rahata. Then he came to Shirdi and lived in the

Masjid with Baba. People were captured by his sweet talk, and he began to call Baba his

disciple. Baba did not object and consented to be his Chela. Then both Guru and Chela decided

to return to Rahata and live there. The Guru (Teacher) never knew his disciple’s worth, but the

disciple knew the defects of the Guru, still he never disrespected him, observing carefully his

duties. He even served the Master in various ways. They used to come to Shirdi off and on, but

their main stay was in Rahata. The loving devotees of Baba in Shirdi did not like, that Baba

should stay away from them in Rahata. So they went in a deputation to bring Baba back to

Shirdi. When they met Baba near the Idgah and told the purpose for which they came, Baba

said to them that the Fakir was an ill-tempered fellow, he would not leave him and that they

should better return to Shirdi without him, before the Fakir returned. While they were thus

talking, the Fakir turned up and was very angry with them for trying to take away his disciple.

There was some discussion and altercation and it was finally decided that both the Guru and

Chela should return to Shirdi. And so they returned and lived in shirdi. But after a few days the

Guru was tested by Devidas and he was found wanting . Twelve years before Baba arrived in

Shirdi with the marriage-party, this Devidas aged about 10 or 11 came to Shirdi and lived in the

Maruti temple. Devidas had fine features and brilliant eyes, and he was dispassion incarnate

and a Jnani. Many persons, namely Tatya Kote, Kashinath and others regarded, him as their

Guru. They brought Javhar Ali in his presence, and in the discussion that followed, Javhar was

worsted and fled from Shirdi. He went and stayed in Bijapur and returned after many years to

Shirdi, and prostrated himself before Sai Baba. The delusion that he was Guru and Sai Baba his

Chela, was cleared away, and as he repented, Sai Baba treated him with respect. In this case

Sai Baba showed by actual conduct how one should get rid of egoism and do the duties of a

disciple to attain the highest end, viz., self-realization. This story is told here according to the

version given by Mhalsapati ( a great devotee of Baba).

In the next Chapter will be described Rama-Navami Festival, the Masjid, its former condition

and later improvement etc.

Chapter VI

RAMA-NAVAMI FESTIVAL AND MASJID REPAIRS

Efficacy of the Touch of Guru’s Hand - Rama-Navami Festival - Its Origin, Transformation etc.

Repairs to the Masjid.

Before describing Rama-Navami Festival and Masjid Repairs, the author makes some

preliminary remarks about Sad-Guru as follows:-

Efficacy of the Touch of Guru’s Hand

Where Real or Sad-Guru is the helmsman, he is sure to carry us safely and easily beyond the

worldly ocean. The word Sadguru brings to mind Sai Baba. He appears to me, as if standing

before me, and applying Udi (scared ashes) to my forehead and placing his hand of blessing on

my head. Then joy fills my heart and love overflows through my eyes. Wonderful is the power

of the touch of Guru’s hand. The subtle-body (consisting of thoughts and desires), which cannot

be burnt by the world dissolving fire, is destroyed by the mere touch of the Guru’s hand, and

the sins of many past births are cleaned and washed away. Even the speech of those, whose

heads feel annoyed when they hear religious and Godly talks, attains calmness. The seeing of

Sai Baba’s handsome form, chokes our throat with joy, makes the eyes overflowing with tears,

and overwhelms the heart with emotions. It awakens in us ‘I am He (Brahman)’ consciousness,

manifests the joy of self-realization, and dissolving the distinction of Thou, and I then and

there, makes us one with the Supreme (One Reality). When I begin to read scriptures, at every

step I am reminded of my Sadguru, and Sai Baba, assumes the form of Rama or Krishna and

makes me listen to his Life. For instance when I sit to listen to Bhagwat, Sai becomes Krishna

from top to toe, and I think he sings the Bhagwat or Uddhava Gita (song of teachings by Lord

Shri Krishna to His disciple, Uddhava) for the welfare of the devotees. When I begin to

chitchat, I am at once put in mind of Sai’s stories for enabling me to give suitable illustrations.

When I myself start to write anything, I cannot compose a few words or sentences, but when

He of his own accord makes me write, I go on writing and writing and there is no end to it.

When the disciple’s egoism props up, He presses it down with His hand, and giving him His own

power, makes him gain His object, and thus satisfies and blesses him. If any one prostrates

before Sai and surrenders heart and soul to Him, then unsolicited, all the chief objects of life

viz. Dharma (righteousness), Artha (wealth), Kama (Desire) and Moksha (Deliverance), are

easily and unsolicitedly attained. Four paths, viz., of Karma, Jnana, Yoga and Bhakti lead us

separately to God. Of these, the path of Bhakti is thorny and full of pits and ditches, and thus

difficult to traverse, but if you, relying on your Sadguru, avoid the pits and thorns and walk

straight, it will take you to the destination (God). So says definitely, Sai Baba.

After philosophising about the Self-Existent Brahman, His Power (Maya) to create this world

and the world created, and stating that all these three are ultimately one and the same, the

author quotes Sai Baba’s words guaranteeing the welfare of the Bhaktas:-

"There will never be any dearth or scarcity, regarding food and clothes, in any devotees’

homes. It is my special characteristic, that I always look to, and provide, for the welfare of

those devotees, who worship Me whole-heartedly with their minds ever fixed on Me. Lord

Krishna has also said the same in the Gita. Therefore, strive not much for food and clothes. If

you want anything, beg of the Lord, leave worldly honours, try to get Lord’s grace and

blessings, and be honored in His Court. Do not be deluded by worldly honor. The form of the

Deity should be firmly fixed in the mind. Let all the senses and mind be ever devoted to the

worship of the Lord, let there be no attraction for any other thing; fix the mind in

remembering Me always, so that it will not wander elsewhere, towards body, wealth and home.

Then it will be calm, peaceful and carefree. This is the sign of the mind, being well engaged in

good company. If the mind is vagrant, it cannot be called well-merged."

After quoting these words, the author goes on to relate the story of Rama Navami festival in

Shirdi. As Rama-Navami is the greatest festival celebrated at Shirdi, another fuller account, as

published in Sai Leela Magazine of 1925, page 197, is also referred to and a summary of the

festival, as related in both these accounts is attempted here.

Origin

One, Mr. Gopalrao Gund, was a Circle Inspector at Kopergaon. He was a great devotee of Baba.

He had three wives, but had no issue. With Sai Baba’s blessings, a son was born to him. In the

joy that he felt regarding the event, an idea of celebrating a fair or ‘Urus’ occurred to him in

the year 1897, and he placed it for consideration before other Shirdi devotees, viz. Tatya Patil,

Dada Kote Patil and Madhavrao Deshpande (Shama). They all approved of the idea, and got Sai

Baba’s permission and blessings. Then an application for getting the Collector’s sanction for

celebrating the urus was made, but as the village Kulkarni reported against holding the fair,

the sanction was refused. But as Sai Baba had blessed it, they tried again, and ultimately

succeeded in getting the Collector’s sanction. The day for the Urus was fixed on the Rama-

Navami day, after having consultation with Sai Baba. It seems, He had some end in view, in

this, viz., the Unification of the two fairs of festivals, the Urus and the Rama-Navami and the

unification of the two communities - the Hindus and the Mahomedans. As future events

showed, this end or object was achieved.

Though the permission was obtained, but other difficulties cropped up. Shirdi was a village,

and there was scarcity of water. There were two wells in the village, the one in use, dried up

soon, and the water from the second was brackish. This brackish water was turned into sweet

one by Sai Baba, by throwing flowers into it. The water of this well was insufficient, so Tatya

Patil had to arrange to get water, from a well by fixing Moats (leather sacks) thereon, at a

considerable distance. Then temporary shops had to be constructed, and wrestling bouts

arranged. Gopalrao Gund had a friend, by name Damu Anna Kasar, of Ahmednagar. He also was

similarly unhappy in the matter of progeny, though he married two wives. Sai Baba too blessed

him with sons, and Mr. Gund prevailed upon his friend to prepare and supply one simple flag for

the procession of the fair; he also succeeded in inducing Mr. Nanasaheb Nimonkar to supply

another embroidered flag. Both these flags were taken in procession through the village, and

finally fixed at the two ends or corners of the Masjid, which is called by Sai Baba as

Dwarkamai. This is being done even now.

The ‘Sandal’ Procession

There was another procession, which was started in this fair. This idea of ‘Sandal’ procession

originated with one Mr. Amir Shakkar Dalal, a Mahomedan Bhakta from Korhla. This procession

is held in honour of great Muslim Saints. Sandal i.e. Chandan paste and scrappings are put in

the THALI (flat dishes), and these are carried with incense burning before them in procession

to the accompaniment of band and music through the village and then after returning to the

Masjid, the contents of the dishes are thrown on the ‘Nimbar’ (nitche) and walls of the Masjid

with hands. This work was managed by Mr. Amir Shakkar for the first three years, and then

afterwards by his wife. So on one day, the two processions, the ‘Flags’ by the Hindus and that

of ‘Sandal’ by the Muslims, went on side by side, and are still going on without any hitch.

Arrangement

This day was very dear and sacred to the devotees of Sai Baba. Most of them turned out on the

occasion, and took a leading part in the management of the fair. Tatya Kote Patil looked to all

outward affairs, while the internal management was entirely left to one Radha Krishna Mai, a

female devotee of Baba. Her residence was full of guests on the occasion, and she had to look

to their needs, and also to arrange for all the paraphernalia of the fair. Another work, which

she willingly did, was to wash out and clean and white-wash the entire Masjid, its walls and

floor, which were blackened and were full of soot on account of the ever-burning Dhuni (sacred

fire) of Sai Baba. This work, she did during the night, when Sai Baba went to sleep every

alternate day in the Chavadi. She had to take out all the things, including even the Dhuni, and

after thorough cleaning and whitewashing replace them, as they were before. Feeding the

poor, which was so dear to Sai Baba, was also a great item in this fair. For this purpose,

cooking, on a grand scale and preparing various sweet dishes, was done in Radha-Krishna Mai’s

lodging, and, various rich and wealthy devotees took a leading part in this affair.

Transformation of Urus into Rama-Navami Festival

Things were going on in this way and the fair was gradually increasing in importance till 1912

A.D., when a change took place; That year one devotee, Mr. Krishnarao Jageshwar Bhisma (the

author of the pamphlet ‘Sai Sagunopasana’), came for the fair with Dadasaheb Khaparde of

Amraoti, and was staying on the previous day in the Dixit Wada. While he was lying on the

verandah, and while Mr. Laxmanrao alias Kaka Mahajani, was going down with Puja materials to

the Masjid, a new thought arose in his mind and he accosted the latter thus - There is some

providential arrangement in the fact that the Urus or fair is celebrated in Shirdi on the Rama-

Navami day; this day is very dear to all the Hindus; then why not begin the Rama-Navami

Festival - the celebration of the birth of Shri Rama here on this day? Kaka Mahajani liked the

idea, and it was arranged to get Baba’s permission in this matter. The main difficulty was how

to secure a Haridas, who would perform ‘Kirtan’ and sing the glories of the Lord on the

occasion. But Bhishma solved the difficulty, by saying that his ‘Rama Akhyan’ (composition on

Rama’s birth) was ready, and he would do the ‘Kirtan’ himself, while Kaka Mahajani should

play on the harmonium. It was also arranged to get the ‘Sunthavada’ (ginger-powder mixed

with sugar) as Prasad prepared by Radha-Krishna Mai. So they immediately went to the Masjid

to get Baba’s permission. Baba, who knew all things and what was passing there, asked

Mahajani, as to what was going on in the Wada. Being rather perturbed, Mahajani could not

catch the purport of the question and remained silent. Then Baba asked Bhishma, what he had

to say. He explained the idea of celebrating Rama-Navami festival, and asked for Baba’s

permission and Baba gladly gave it. All rejoiced and made preparations for the Jayanti-festival.

Next day, the Masjid was decorated with buntings etc., a cradle was supplied by Radha-Krishna

Mai, and placed in front of Baba’s seat and the proceedings started. Bhishma stood up for

Kirtan and Mahajani played on the harmonium. Sai Baba sent a man to call Mahajani. He was

hesitating to go, doubting whether Baba would allow the festival to go on; but when he went to

Baba, the latter asked him as to what was going on and why the cradle was placed there. He

answered that the Rama-Navami festival had commenced, and the cradle was put on for that

purpose. Then Baba took a garland from the ‘Nimbar’ (nitche), and placed it round his neck

and sent another garland for Bhishma. Then commenced the Kirtan. When it came to a close,

pound sounds of "Victory to Rama" went up; and Gulal (red - powder) was thrown up all round,

amidst band and music. Everybody was overjoyed, when suddenly roaring was heard. The redpowder

thrown promiscuously all round, went up, somehow entered Baba’s eyes. Baba got wild

and began to scold and abuse loudly. People got frightened by this scene and took to their

heels. Those intimate devotees, who knew Baba well, took these scoldings and outpourings of

Baba, as blessings in disguise. They thought that when Rama was born, it was proper for Baba

to get wild and enraged to kill Ravana; and his demons, in the form of egoism and wicked

thoughts etc. Besides they knew, that whenever a new thing was undertaken at Shirdi, it was

usual with Baba to get wild and angry, and so they kept quiet. Radha-Krishna Mai was rather

afraid; and thought that Baba might break her cradle, and she asked Mahajani to get the cradle

back. When he went to loosen and unfasten the cradle, Baba went to him, and asked him not

to remove it. Then after some time, Baba became calm, and that day’s programme, including

Mahapuja and Arati was finished. Later on, Mr. Mahajani asked Baba, for permission to remove

the cradle, Baba refused the same saying, that the festival was not yet finished. Next day,

another ‘Kirtan’ and Gopal-Kala ceremony (an earthern pot containing parched rice mixed with

curds is hung, only to be broken after the ‘Kirtan’, and the contents distributed to all, as was

done by Lord Kri shna amongst His cow-herd (friends), were performed, and then Baba allowed

the cradle to be removed. While the Rama-Navami festival was thus going on, the procession,

of the two flags by day and that of the ‘Sandal’ by night, went off with the usual pomp and

show. From this time onwards, the ‘Urus of Baba’ was transformed into the Rama-Navami

festival.

From next year (1913), the items in the programme of Rama-Navami began to increase. Radha-

Krishna Mai started a ‘Nama-Saptah’ (singing the glory of God’s name continuously day and

night for seven days), from 1st of Chaitra, For this, all devotees took part by turns, and she

also joined it, sometimes early in the morning. As Rama-Navami Festival is celebrated in many

places all over the country, the difficulty of getting a Haridas was felt again. But 5 or 6 days

before the festival, Mahajani met accidentally Balabuva Mali, who was known as modern

Tukaram, and got him to do the ‘Kirtan’ that year. The next year (1914), another Balabuva

Satarkar of Brihadsiddha Kavate, District Satara, could not act as a Haridas in his own town, as

plague was prevailing in his town, and so he came to Shirdi; With Baba’s permission, which was

secured through Kakasaheb Dixit, he did the Kirtan; and was sufficiently recompensed for his

labour. The difficulty of getting a new Haridas every year was finally solved from 1914 by Sai

Baba, as He entrusted this function to Das Ganu Maharaj permanently, and since that time, he

has been successfully and creditably conducting that function uptill now.

Since 1912, this festival began to grow gradually year-by-year. From the 8th to 12th of Chaitra,

Shirdi looked like a beehive of men. Shops began to increase. Celebrated wrestlers took part in

wrestling bouts. Feeding of the poor was done on a grander scale. Hard work and sincere

efforts of Radha-Krishna Mai turned Shirdi into a Sansthan (State). Paraphernalia increased. A

beautiful horse, a palanquin, chariot and many silver things, pots, buckets, pictures, mirrors

etc. were presented. Elephants were also sent for the procession. Though all this paraphernalia

increased enormously, Sai Baba ignored all these things, and maintained His simplicity as

before. It is to be noted that both the Hindus and Mahomedans have been working in unison in

both the processions, and during the entire festival, there has been no hitch or quarrel

between them at all so far. First about 5000-7000 people used to collect, but that figure went

up to 75000 in some years; still there was no outbreak of any epidemic or any riots w orth the

name during so many past years.

Repairs to the Masjid

Another important idea occured to Gopal Gund. Just as he started the Urus or fair, he thought

that he should put the Masjid in order. So in order to carry out the repairs, he collected stones

and got them dressed. But this work was not assigned to him. This was reserved for Nanasaheb

Chandorkar, and the pavement -work for Kakasaheb Dixit. First, Baba was unwilling to allow

them to have these works done, but with the intervention of Mhalsapati, a local devotee of

Baba, His permission was secured. When the pavement was completed in one night in the

Masjid, Baba took a small Gadi for His seat, discarding the usual piece of sack - cloth used till

then. In 1911, the Sabha - Mandap (court - yard) was also put in order with great labour and

effort. The open space in front of the Masjid was very small and inconvenient. Kakasaheb Dixit

wanted to extend it and put on it a roofing. At great expense, he got iron-posts, and pillars and

trusses and started the work. At night, all the devotees worked hard and fixed the posts; but

Baba, when he returned from Chavadi next morning, uprooted them all and threw them out.

Once it so happened that Baba got very excited, caught a pole with one hand, and began to

shake and uproot it, and with the other hand caught the neck of Tatya Patil. He took by force

Tatya’s Pheta, struck a match, set it on fire and threw it in a pit. At that time, Baba’s eyes

flashed like burning embers. None dared to look at Him. All got terribly frightened. Baba took

out a rupee from his pocket and threw it there, as if it were an offering on an auspicious

occasion. Tatya also was much frightened. None knew what was going to happen to Tatya, and

none dared to interfere. Bhagoji Shinde, the leper devotee of Baba, made a little boldly

advance, but he was pushed out by Baba. Madhavrao was also similarly treated, he being

pelted with brick pieces. So all those, who went to intercede, were similarly dealt with. But

after some time, Baba’s anger cooled down. He sent for a shopkeeper, got from him an

embroidered Pheta and Himself tied it on Tatya’s head, as if he was being given a special

honour. All the people were wonderstruck to see this strange behavior of Baba. They were at a

loss to know, what enraged Baba so suddenly and what led Him to assault Tatya Patil, and why

His anger cooled down, the next moment. Baba was sometimes very calm and quiet and talked

sweet things with love, but soon after, with or without any pretext, got enraged. Many such

incidents may be related; but I do not know which to choose and which to omit. I, therefore,

refer them as they occur to me.

In the next Chapter the question whether Baba was a Hindu or a Mahomedan will be taken up;

and His Yogic practices and powers, and other matters will be dealt with.

PART 2

Chapter VII

Wonderful Incarnation - Behaviour of Sai Baba - His Yoga Practices - His All-pervasiveness -

Leper Devotee’s service - Master Khaparde’s Plague-case - Going to Pandharpur.

Wonderful Incarnation

Sai Baba knew all Yogic Practices. He was well versed in the six processes including Dhauti

(Stomach-cleaning by a moistened piece of linen 3" in breadth and 22 1/2" in length),

Khandayoga, i.e., separating His limbs and joining them again, and Samadhi, etc. If you think

that He was a Hindu, He looked like a Yavan. If you think Him to be a Yavan, He looked like a

pious Hindu. No one definitely knew whether He was a Hindu or a Mahomedan. He celebrated

the Hindu festival of Rama-Navami with all due formalities, and at the same time permitted

the ‘Sandal’ procession of the Mahomedans. He encouraged wrestling bouts in this festival, and

gave good prizes to winners. When the Gokul Ashtami came, He got the ‘Gopal-Kala’ ceremony

duly performed and on Id festivals, He allowed Mahomedans to say their prayers (Namaj) in His

Masjid. Once in the Moharum festival, some Mahomedans proposed to contruct a Tajiya or

Tabut in the Masjid, keep it there for some days and afterwards take it in procession through

the village. Sai Baba allowed the keeping of the Tabut for four days, and on the fifth day

removed it out of the Masjid without the least compunction. If we say that He was a

Mahomedan, His ears were pierced (i.e. had holes according to Hindu fashion). If you think that

He was a Hindu, He advocated the practice of circumcision (though according to Mr. Nanasaheb

Chandorkar, who observed Him closely, He was not Himself circumcised. Vide article in Sai

Leela on "Baba Hindu Ki Yavan" by B.V. Deo, page 562). If you call Him Hindu, He always lived

in the Masjid; if Mahomedan, He had always the Dhuni - sacred fire there, and the following

things which are contrary to Mahomedan religion, i.e., grinding on the handmill, blowing of the

conch and bells, oblation in the fire, Bhajan, giving of food, and worship of Baba’s Feet by

means of ARGHYA (water) were always allowed there. If you think that He was a Mahomedan,

the best of Brahmins and Agnihotris, leaving aside their orthodox ways, fell prostrate at His

Feet. Those who went to make enquiries about his nationality were dumb-founded and were

captured by his darshana. So none could definitely decide whether Sai Baba was a Hindu or a

Mahomedan*.(see below this paragraph) This is no wonder; for he who completely surrenders

himself to the Lord, by getting rid of his egoism; and body - consciousness thus becomes one

with Him, and has nothing to do with any questions of caste or nationality. Such a one as Sai

Baba was, saw no difference between caste and caste and even beings and beings. He took

meat and fish with Fakirs, but did not grumble when dogs touched the dishes with their

mouths.

[* Note--(1) Mhalsapati, an intimate Shirdi devotee of Baba, who always slept with Him in the

Masjid and Chavadi, said that Sai Baba told him that He was a Brahmin of Pathari and was

handed over to a Fakir in his infancy, and when He told this, some men from Pathari had come,

and Baba was enquiring about some men from that place. Vide sai Leela 1924, Page 179. (2)

Mrs. Kashibai Kanitkar, the famous learned woman of Poona says in the experience No.8,

published on Page 79, Sai Leela Vol. 11,1934, - "On hearing of Baba’s miracles, we were

discussing according to our theosophic convention and fashion whether Sai Baba belonged to

Black or White Lodge. When once I went to Shirdi, I was thinking seriously about this in my

mind. As soon as I approached the steps of the Masjid, Baba came to the front and pointing to

His chest and staring at me spoke rather vehemently -"This is a Brahmin, pure Brahmin. He has

nothing to do with black things. No Musalman can dare to step in here. He dare not." Again

pointing to his chest - "This Brahmin can bring lacks of men on the white path and take them to

their destination. This is a Brahmin’s Masjid and I won’t allow any black Mahomedan to cast his

shadow here.”]

Such a unique and wonderful incarnation was Sai Baba. On account of the merits in my past

birth, I had the good fortune to sit at His Feet and enjoy His blessed company. The joy and

delight I derived therefrom was incomparable. In fact Sai Baba was pure Anand and

Consciousness. I cannot sufficiently describle Him, His greatness and uniqueness. He who took

delight at His Feet, was established in His own self. Many Sanyasis, Sadhakas and all sorts of

men aspiring for salvation came to Sai Baba. He always walked, talked and laughed with them

and always uttered with His tongue ‘Allah Malik’ (God is the sole owner). He never liked

discussion or arguments. He was always calm and controlled, though irritable at times, always

preached full Vedanta and nobody knew till the last Who was Baba. He treated princes and

poor people alike. He knew the inmost secrets of all, and when He gave expression to them, all

were surprised. He was the repository of all knowledge, still He feigned ignorance. He also

disliked honour. Such were the characteristics of Sai Baba. Though, He had a human body, His

deeds testified to HIS Godhood. All people considered Him as the Lord God in Shirdi.

Behaviour of Sai Baba

Fool that I am, I cannot describe Baba’s miracles. He got almost all the temples in Shirdi

repaired. Through Tatya Patil, the temples of Shani, Ganapati, Shankar-Parvati, Village Deity,

and Maruti were put in order. His charity was also remarkable. The money He used to collect as

Dakshina was freely distributed, Rs.20 to some, Rs.15 or 50, to others everyday. The recipients

thought that this was ‘pure’ charity money, and Baba wished that it should be usefully

employed.

Having a darshana of Baba immensely benefited people. Some became hale and hearty; wicked

people were turned into good ones. Kushtha (Leprosy) was cured in some cases, many got their

desires fulfilled, without any drops or medicine being put in the eyes, some blind men got back

their sight and some lame ones got their legs. Nobody could see the end of His extraordinary

greatness. His fame spread far and wide, and pilgrims from all sides flocked to Shirdi. Baba sat

always near the Dhuni and eased Himself there, and always sat in meditation; sometimes with

and on other times without a bath.

He used to tie a white turban on his head; and wear a clean Dhotar round his waist, and a shirt

on his body. This was his dress in the beginning. He started practicing medicine in the village,

examined patients and gave medicines. He was always successful, and He became famous as a

Hakim (Doctor). A curious case may be narrated here. One devotee got his eye balls quite red

and swollen. No Doctor was available in Shirdi. The other devotees took him to Baba. Other

Doctors would use ointments, Anjans, cow’s milk and camphorated drugs etc., in such cases.

Baba’s remedy was quite unique. He pounded some ‘BEEBA’ (Some Carpus Ana Cardium i.e.

marking nuts) and made two balls of them, thrust them on in each eye of the patient and

wrapped a cloth-bandage round them (eyes). Next day, the bandage was removed and water

was poured over them in a stream. The inflammation subsided and the pupils became white

and clear. Though the eyes are very delicate, the BEEBA caused no smarting; but removed the

disease of the eyes. Many such cases were cured and this is only an instance in point.

Baba’s Yoga Practices

Baba knew all the processes and practices of Yoga. Two of them will be described here:

(1) DHAUTI or CLEANING PROCESS: Baba went to the well near a Banyan tree at a considerable

distance from the Masjid every third day and washed his mouth and had a bath. On one

occasion, He was seen to vomit out his intestines, clean them inside and outside and place

them on a Jamb tree for drying. There are persons in Shirdi, who have actually seen this, and

who have testified to this fact. Ordinary Dhauti is done by a moistened piece of linen, 3 inches

broad 22 1/2ft. long. This piece is gulped down the throat and allowed to remain in the

stomach for about half an hour for being reacted there and then taken out. But Baba’s Dhauti

was quite unique and extraordinary.

(2) KHANDA YOGA: In this practice, Baba extracted the various limbs from His body, and left

them separately at different places in the Masjid. Once, a gentleman went to the Masjid, and

saw the limbs of Baba lying separately at separate places. He was much terrified; and he first

thought of running to the village officers, and informing them of Baba being hacked to pieces

and murdered. He thought that he would be held responsible, as he was the first informant,

and knew something of the affair. So he kept silent. But next day when he went to the masjid,

he was very much surprised to see Baba, hale and hearty and sound, as before. He thought,

that what he had seen the previous day, was only a dream.

Baba practised Yoga since, His infancy and nobody knew or guessed the proficiency He

attained. He charged no fees for His cures became renowned and famous by virtue of His

merits, gave health to many a poor and suffering person. This famous Doctor of doctors cared

not for His interests, but always worked for the good and welfare of others, Himself suffering

unbearable and terrible pain many a time in the process. One such instance, I give below,

which will show the all-pervasive and most merciful character of Sai Baba.

Baba’s All-pervasiveness and Mercy

In the year 1910 A.D., Baba was sitting near the Dhuni on Divali holiday and warming Himself.

He was pushing firewood into the Dhuni, which was brightly burning. A little later, instead of

pushing logs of woods, Baba pushed His arm into the Dhuni; the arm was scorched and burnt

immediately. This was noticed by the servant Madhava, and also by Madhavrao Deshpande

(Shama). They at once ran to Baba and Madhavarao clasped Baba by His waist from behind and

dragged Him forcible back ward and asked, "Deva, for what have You done this?" Then Baba

came to His senses and replied, "The wife of a blacksmith at some distant place, was working

the bellows of a furnace;her husband called her. Forgetting that her child was on her waist,

she ran hastily and the child slipped into the furnace. I immediately thrust My hand into the

furnace and saved the child. I do not mind My arm being burnt, but I am glad that the life of

the child is saved."

Leper Devotee’s Service

On hearing the news of Baba’s hand being burnt from (Shama) Madhavrao Deshpande, Mr.

Nanasaheb Chandorkar, accompanied by the famous Doctor Parmanand of Bombay with his

medical outfit consisting of ointments, lint and bandage etc. rushed to Shirdi, and requested

Baba to allow Dr. Parmanand to examine the arm, and dress the wound caused by the burn.

This was refused. Ever since the burn, the leper devotee, Bhagoji Shinde, dressed the arm. His

treatment consisted in massaging the burnt part with ghee and then placing a leaf over it and

bandaging it tightly with Pattis (bandages). Mr. Nanasaheb Chandorkar solicited Baba many a

time to unfasten the Pattis and get the wound examined and dressed and treated by Dr.

Parmanand, with the object that it may be speedily healed. Dr. Parmanand himself made

similar requests, but Baba postponed saying that Allah was His Doctor; and did not allow His

arm to be examined. Dr. Paramanand’s medicines were not exposed to their air of Shirdi, as

they remained intact, but he had the good fortune of getting a darshana of Baba. Bhagoji was

allowed to treat the hand daily. After some days, the arm healed and all were happy. Still, we

do not know whether any trace of pain was left or not. Every morning, Bhagoji went throught

his programme of loosening the Pattis, massaging he arm with ghee and tightly bandaging it

again. This went on till Sai Baba’s Samadhi (death). Sai Baba, a perfect Siddha, as He was, did

not really want this treatment, but out of love to His devotee, He allowed the ‘Upasana’ -

service of Bhagoji to go on un-interrupted all along. When Baba started for Lendi, Bhagoji held

an umbrella over Him and accompanied Him. Every morning, when Baba sat near the post close

to the Dhuni, Bhagoji was present and started his service. Bhagoji was a sinner in his past brith.

He was suffering from leprosy, his fingers had shrunk, and his body was full of pus and smelling

badly. Though outwardly he seemed so unfortunate, he was really very lucky and happy, for he

was the premier servant of Baba, and got the benefit of His Company.

Master Khaparde’s Plague-Case

I shall now relate another instance of Baba’s wonderful Leela. Mrs. Khaparde, the wife of Mr.

Dadasaheb Khaparde of Amraoti, was staying at Shirdi with her young son for some days. One

day the son got high fever, which further developed into Bubonic plague. The mother was

frightened and felt most uneasy. She thought of leaving the place for Amraoti, and went near

Baba in the evening, when He was coming near the Wada (now Samadhi Mandir) in His evening

rounds, for asking His permission. She informed Him in a trembling tone, that her dear young

son was down with plague. Baba spoke kindly and softly to her, saying that the sky is beset

with clouds; but they will melt and pass off and everything will be smooth and clear. So saying,

He lifted up His Kafni up to the waist and showed to all present, four fully developed bubos, as

big as eggs, and added, "See, how I have to suffer for My devotees; their difficulties are Mine."

Seeing this unique and extraordinary deed (Leela), the people were convinced as to how the

Saints suffer pains for their devotees. The mind of the saints is softer than wax, it is soft, in

and out, as butter. They love their devotees without any idea of gain, and regard them as their

true relatives.

Going to Pandharpur and Staying There

I shall now close this Chapter after relating a story illustrating how Sai Baba loved His devotees

and anticipated their wishes and movements. Mr. Nanasaheb Chandorkar, who was a great

devotee of Baba, was Mamlatdar at Nandurbar in Khandesh. He got an order of transfer to

Pandharpur. His devotion to Sai Baba bore fruit, as he got an order to go and stay at

Pandharpur, which is regarded as the ‘BHUVAIKUNTHA’ - Heaven on earth. Nanasaheb had to

take immediate charge, so he left, immediately, for the place, without even writing or

informing anybody at Shirdi. He wanted to give a surprise visit to Shirdi - his Pandharpur, see

and salute his Vithoba (Baba), and then proceed. Nobody dreamt of Nanasaheb’s departure for

Shirdi, but Sai Baba knew all about this, as His eyes were everywhere (omniscient). As soon as

Nanasaheb approached Neemgaon, a few miles from Shirdi, there was stir in the Masjid at

Shirdi. Baba was sitting and talking with Mhalsapati, Appa Shinde and Kashiram, when He at

once said, "Let us all four do some Bhajan, the doors of Pandhari are open, let us merrily sing."

Then they began to sing in chorus, the burden of the song being "I have to go to Pandharpur

and I have to stay on there, for it is the house of my Lord."

Baba sang and the devotees followed Him. In a short time Nanasaheb came there with his

family, prostrated before Baba and requested Him to accompany them to Pandharpur and stay

with them there. This solicitation was not necessary, as the dev otees told Nanasaheb that Baba

was already in the mood of going to Pandharpur and staying there. Hearing this Nanasaheb was

moved and fell at Baba’s Feet. Then getting Baba’s permission, Udi (sacred ashes) and

Blessings, Nanasaheb left for Pandharpur.

There is no end to Baba’s stories, but let me now make a halt here, reserving for the next

Chapter other topics, such as importance of human life, Baba’s living on alms, Bayajabai’s

service and other stories.

Chapter VIII

Importance of Human Birth-Sai Baba Begging Food - Bayajabai's Service - Sai Baba's Dormitory -

His Affection for Khushalchand.

As hinted in the last Chapter, Hemadpant now explains at length, in his preliminary remarks,

on the importance of human birth; and then proceeds to relate how Sai Baba begged His food,

how Bayajabai served Him, how He slept in the Masjid with Tatya Kote Patil and Mhalsapati and

how He loved Khushalchand of Rahata.

Importance of Human Birth

In this wonderful universe, God has created billions (84 lacs according to Hindusastra

calculation) of creatures or beings (including Gods, demigods, insects, beasts and men)

inhabiting heaven, hell, earth, ocean, sky and other intermediate regions. Of these, those

creatures or souls, whose merits preponderate, go to heaven and live there till they enjoy the

fruits of their actions, and when this is done, they are cast down while those souls, whose sins

or demerits preponderate, go down to hell, and suffer the consequences of their misdeeds for

so long a time as they deserve. When their merits and demerits balance each other, they are

born on earth as human beings, and are given a chance to work out their salvation. Ultimately

when their merits and demerits both drop down (are got rid of) completely, they get their

deliverance and become free. To put the matter in a nutshell, souls get their births or

transmigrations according to their deeds and intelligence (development of their minds).

Special Value of the Human Body

As we all know, four things are common to all the creatures, viz. food, sleep, fear and sexual

union. In the case of man, he is endowed with a special faculty, viz. knowledge, with the help

of which he can attain God-vision, which is impossible in any other birth. It is for this reasons

that Gods envy man's fortune and aspire to be born as men on earth, so as to get their final

deliverance.

Some say, that there is nothing worse than the human body, which is full of filth, mucus,

phlegm and dirt, and which is subject to decay, disease and death. This is no doubt true to a

certain extent; but inspite of these drawbacks and defects, the special value of the human

body is - that man has got the capacity to acquire knowledge: it is only due to the human

knowledge that one can think of the perishable and transitory nature of the body itself, and of

the world and get a disgust for the sense-enjoyments and can discriminate between the unreal

and the real, and thus attain God-vision. So, if we reject or neglect the body because it is

filthy, we lose the chance of God-vision, and if we fondle it, and run after sense - enjoyments,

because it is precious, we go to hell. The proper course, therefore, for us to pursue is the

following; that the body should neither be neglected nor fondled, but should be properly cared

for, just as a traveler on horse-back takes care of his pony on the way till he reaches his

destination and returns home. Thus the body should ever be used or engaged to attain Godvision

or self-realization, which is the supreme end of life.

It is said that though God created various sorts of creatures he was not satisfied, for none of

them was able to know and appreciate His work. So he had to create a special being - Man, and

endow him with a special faculty, viz. Knowledge and when He saw that man was able to

appreciate His Leela - marvellous work and intelligence. He was highly pleased and satisfied.

(Vide, Bhagawat 11-9-28). So really it is good luck to get a human body, better luck to get birth

in a Brahmin family, and best one, to get an opportunity of having recourse to Sai Baba's Feet

and surrendering to Him.

Man's Endeavour

Realizing how precious the human life is, and knowing that Death is certain and may snatch us

at any time, we should be ever alert to achieve the object of our life, we should not make the

least delay but make every possible haste to gain our object, just as a widower is most anxious

to get himself married to a new bride, or just as a king leaves no stone unturned to seek his

lost son. So with all earnestness and speed, we should strive to attain our end, i.e., selfrealization.

Casting aside sloth and laziness, warding off drowsiness, we should day and night

meditate on the Self. If we fail to do this, we reduce ourselves to the level of beasts.

How to Proceed?

The most effective and speedy way to gain our object is to approach a worthy Saint or Sage -

Sadguru, who has himself, attained God-vision. What cannot be achieved by hearing religious

lectures and study of religious works is easily obtained in the company of such worthy souls.

Just as the sun alone gives light, which all the stars put together cannot do, so the Sad-Guru

alone imparts spiritual wisdom which all the sacred books and sermons cannot infuse. His

movements and simple talks give us 'silent' advice. The virtues of forgiveness, calmness,

disinterestedness, charity, benevolence, control of mind and body, egolessness etc. are

observed by the disciples as they are being practiced in such pure and holy company. This

enlightens their minds and lifts them up spiritually. Sai Baba was such a Sage or Sad-Guru.

Though He acted as a Fakir (mendicant), He was always engrossed in the Self. He always loved

all beings in which He saw God or Divinity. By pleasures He was not elated. He was not

depressed by misfortunes. A king and a pauper were the same to Him. He, whose glance would

turn a beggar into a king, used to beg His food from door to door in Shirdi, and let us now see

how He did it.

Baba Begging Food

Blessed are the people of Shirdi, in front of whose houses, Baba stood as a beggar and called

out, "Oh Lassie, give Me a piece of bread" and spread out His hand to receive the same. In one

hand He carried a Tumrel (tinpot) and in the other a zoli or choupadari, i.e., a rectangular

piece of cloth. He daily visited certain houses and went from door to door. Liquid or semiliquid

things such as soup, vegetables, milk or buttermilk were received in the tinpot, while

cooked rice, bread, and such solid things were taken in the zoli. Baba's tongue knew no taste,

as He had acquired control over it. So how could He care for the taste of the different things

collected together? Whatever things He got in His zole and in the tinpot were mixed together

and partaken by Baba to His heart's content. Whether particular things were tasty or otherwise

was never noticed by Baba as if His tongue was devoid of the sense of taste altogether. Baba

begged till noon, but His begging was very irregular. Some days He went a few rounds, on other

days up to twelve noon. The food thus collected was thrown in a kundi, i.e. earthen pot. Dog,

cats and crows freely ate from it and Baba never drove them away. The woman who swept the

floor of the Masjid took some 10 or 12 pieces of bread to her house, and nobody prevented her

from doing so. How could, He, who even in dreams never warded off cats and dogs by harsh

words and signs, refuse food to poor helpless people? Blessed indeed is the life of such a noble

person! People in Shirdi took Him in the beginning for a mad Fakir. He was known in the village

by this name. How could one, who lived on alms by begging a few crumbs of bread, be revered

and respected? But this Fakir was very liberal of heart and hand, disinterested and charitable.

Tough He looked fickle and restless from outside. He was firm and steady inside. His way was

inscrutable. Still even in that small village, there were a few kind and blessed people who

recognized and regarded Him as a Great Soul. One such instance is given below.

Bayajabai's Brilliant Service

Tatya Kote's mother, Bayajabai, used to go to the wo ods every noon with a basket on her head

containing bread and vegetables. She roamed in the jungles koos (about 3 miles) after koss,

trampling over bushes and shrubs in search of the mad Fakir, and after hunting Him out, fell at

His feet. The Fakir sat calm and motionless in meditation, while she placed a leaf before Him,

spread the eatables, bread, vegetables etc. thereon and fed Him forcibly. Wonderful was her

faith and service. Every day she roamed at noon in the jungles and forced Baba to the partake

of lunch. Her service, Upasana or Penance, by whatever name we call it, was never forgotten

by Baba till his Maha Samadhi. Remembering fully what service she rendered, Baba benefited

her son magnificently. Both the son and the mother had great faith in the Fakir, Who was their

God. Baba often said to them "Fakir (Mendicacy) was the real Lordship as it was everlasting,

and the so called Lordship (riches) was transient". After some years, Baba left off going into the

woods, began to live in the village and take His food in the Masjid. From that time Bayajabai's

troubles of roaming in the jungles ended.

Dormitory of Trio

Even blessed are the Saints in whose heart Lord Vasudeo dwells, and fortunate, indeed, are the

devotees who get the benefit of the company of such Saints. Two such fortunate fellows, Tatya

Kote Patil and Bhagat Mhalsapati, equally shared the company of Sai Baba. Baba also loved

them both equally. These three persons slept in the Masjid with their heads towards the east,

west and north and with their feet touching one another at the centre. Stretching their beds,

they lay on them, chitchatting and gossiping about many things, till late at midnight. If any one

of them showed any signs of sleep, others would wake him up. For instance, if Tatya began to

snore, Baba at once got up and shook him from side to side and pressed his head. If it was

Mhalsapati, He hugged him close, stroked his legs and kneaded his back. In this way for full 14

years, Tatya, leaving his parents at home, slept in the Masjid on account of his love for Baba.

How happy and never to be forgotten were those days! How to measure that love and how to

value the grace of Baba? After the passing away of his father, Tatya took charge of the

household affairs and began to sleep at home.

Khushalehand of Rahata

Baba loved Ganpat Kote Patil of Shirdi. He equally loved Chandrabhanshet Marwadi of Rahata.

After the demise of the Shet, Baba loved his nephew Khushalchand equally or even perhaps

more, and watched his welfare, day and night. Sometimes in a bullock cart, at other times in a

tanga with intimate friends, Baba went to Rahata. People of that village came out, with band

and music, and received Baba at the Ves or gate of the village and prostrated before Him. Then

He was taken into the village with great pomp and ceremony. Khushalchand took Baba to his

house, seated Him on a comfortable seat and gave Him a good lunch. Then they talked freely

and merrily for some time, after which Baba returned to Shirdi, giving delight and blessing to

all.

Shirdi is midway between and equidistant from Rahata on one side (south) and Nimgaon on the

other (north). Baba never went beyond these places during His lifetime. He never saw any

railway train nor travelled by it. Still, He knew exactly the timing of arrival and departure of

all trains. Devotees who acted according to Baba's instructions (re: their departure) which were

given by him at the time of taking His leave fared well, while those who disregarded them

suffered many a mishap and accident. More about this and other matters will be told in the

next Chapter.

NOTE: An incident, given in the footnote at the end of this Chapter, showing Baba's love for

Khusalchand how He asked one afternoon Kakasaheb Dixit to go to Rahata and fetch

Khushalchand to Him, and at the same time appeared before Khushalchand in his noon-nap

dream asking him to come to Shirdi, is not given here as it is described in the body of the book

(Sai-Charita) later on (Chapter 30).

Chapter IX

Effect of compliance and Non-compliance with Baba's Orders at the Time of Taking Leave - A

few Instances - Mendicancy and Its Necessity - Devotees' (Tarkhad family's) Experiences - Baba

fed sumptuously - How?

At the end of the last chapter, it was barely stated that the Bhaktas, who obeyed Baba's orders

at the time of taking leave, fared well and those, who disobeyed them, suffered many a

mishap. This statement will be amplified and illustrated, with a few striking instances; and by

other matters dealt with in this Chapter.

Characteristic of Shirdi - Pilgrimage

One special peculiarity of Shirdi-pilgrimage was this, that none could leave Shirdi, without

Baba's permission; and if he did, he invited untold sufferings, but if any one was asked to quit

Shirdi, he could stay there no longer. Baba gave certain suggestions or hints, when Bhaktas

went to bid good-bye and take leave. These suggestions had to be followed. If they were not

followed or were departed from, accidents were sure to befall them, who acted contrary to

Baba's directions. We give below a few instances.

Tatya Kote Patil

Tatya Kote was once going in a tanga to Kopargaon bazar. He came in haste to the Masjid,

saluted Baba, and said that he would go to Kopargtaon bazar. Baba said, "Don't make haste,

stop a little, let go the bazar, don't go out of the village". On seeing has anxiety to go, Baba

asked him to take Shama (Madhavrao Deshpande) at least with him. Not minding this direction,

Tatya Kote immediately drove his tanga. Of the two horses one, which cost Rs.300/- was very

active and restless. After passing Sawul well, it began to run rashly, got a sprain in its waist

and fell down. Tatya was not much hurt, but was reminded of Mother Sai's direction. On

another occasion while proceeding to Kolhar village, he disregarded Baba's direction, and drove

in a tanga, which met with a similiar accident.

European Gentleman

One European gentleman of Bombay once came to Shirdi, with an introductory note from

Nanasaheb Chandorkar, and with some object in view. He was comfortably accommodated in a

tent. He wanted to kneel before Baba and kiss His hand. Therefore, he tried thrice to step into

the Masjid, but Baba prevented him from doing so. He was asked to sit in the open courtyard

below and take Baba's darshan from there. Not pleased with this reception he got, he wanted

to leave Shirdi at once and came to bid good-bye. Baba asked him to go the next day and not

to hurry. People also requested him to abide by Baba's direction. Not listening to all this, he

left Shirdi in a tanga. The horses ran at first all right, but when Sawul well was passed, a

bicycle came in front, seeing which the horses were frightened and ran fast. The tanga was

turned topsy-turvy and the gentleman fell down and was dragged some distance. He was

immediately released; but had to go and lie in Kopargaon hospital for the treatment of the

injuries. Because of such experiences all people learnt the lesson that those who disobeyed

Baba’s instruction met with accidents in one way or the other and those who obeyed them

were safe and happy.

The Necessity of Mendicancy

Now to return to the question of mendicancy. A question may arise in the minds of some that if

Baba was such a great personage - God in fact, why should He have recourse to the begging

bowl, all His lifetime? This question may be considered and replied from two standpoints. (1)

Who are the fit persons, who have a right to live by the begging -bowl? Our Shastras say that

those persons, who, getting rid of, or becoming free from the three main Desires, viz. (1) for

progeny, (2) for wealth, (3) for fame, accept Sannyas, are the fit persons to live by begging

alms. They cannot make cooking arrangements and dine at home. The duty of feeding them

rests on the shoulders of householders. Sai Baba was neither a householder nor Vanaprastha.

He was a celibate sannyasi, i.e., sannyasi from boyhood. His firm conviction was that the

universe was His home; He was the Lord Vasudeo - the Supporter of the universe and the

Imperishable Brahman. So He had the full right to have recourse to the begging-bowl. (2) Now

from the standpoint of (1) Pancha-soon - five sins and their atonement. We all know that in

order to prepare food-stuffs and meals, the householders have to go through five actions or

processes, viz. (1) Kandani-Pounding, (2) Peshani-Grinding, (3) Udakumbhi - Washing pots, (4)

Marjani - Sweeping and cleaning, (5) Chulli-Lighting hearths. These processes involve

destruction of a lot of small insects and creatures, and thus the householders incur a lot of sin.

In order to atone for this sin, our Shastras prescribe five kinds of sacrifices, viz. (1) Brahma-

Yajna, (2) vedadhyayan - offerings to Brahman or the study of the Vedas. (3) Pitra-Yajnaofferings

to the ancestors, 4)Deva-Yajna - offerings to the Gods, (5) Bhoota-Yajna-offerings to

the beings, (6) Manushya-Atithi-Yajna-offerings to men or uninvited guests. If these sacrifices,

enjoined by the Shastras are duly performed, the purification of their minds is effected and

this helps them to get knowledge and self-realization. Baba, in going from house to house,

reminded the inmates of their sacred duty, and fortunate were the people, who got the lesson

at their homes from Baba.

Devotee's Experiences

Now to return to the other more interesting subject. Lord Krishna has said in the

Bhagawadgeeta (9-26) "Whosoever devoutly offers to me a leaf, a flower, or a fruit or water, of

that pure-hearted man, I accept that pious offering." In the case of Sai Baba, if a devotee

really longed to offer anything to Sai Baba, and if he afterwards forgot to offer the same, Baba

reminded him, or his friend about the offering, and made him present it to Him, and then

accepted it and blessed the devotee. A few instances are given below.

Tarkhad Family (father and son)

Mr. Ramachandra Atmaran alias Babasaheb Tarkhad, formerly a Prarthana-Samajist, was a

staunch devotee of Sai Baba. His wife and son loved Baba equally or perhaps more. It was once

proposed that Master Tarkhad should go with his mother to Shirdi and spend his May vacation

there, but the son was unwilling to go, as he thought that in case he left his home at Bandra,

the worship of Sai Baba in the house would not be properly attended to, as his father being a

Prarthana Samajist, would not care to worship Sai Baba's enlarged portrait. However, on his

father's giving an assurance of oath, that he would perform the worship exactly as the son was

doing, the mother and the son left for Shirdi on one Friday night.

Next day (Saturday) Mr. Tarkhad got up early, took his bath and before proceeding with the

Puja, prostrated himself before the Shrine and said - "Baba, I am going to perform the Puja

exactly as my son has been doing, but please let it not be a formal drill." After he performed

the Puja, he offered a few pieces of lump-sugar as naivedya (offering), which were distributed

at the time of the lunch.

That evening and on Sunday, everything went on well. The following Monday was a working day

and it also passed well. Mr. Tarkhad, who had never performed Puja like this in all his life, felt

great confidence within himself that every thing was passing on quite satisfactorily according

to the promise given to his son. On Tuesday, he performed the morning Puja as usual and left

for his work. Coming home at noon, he found that there was no Prasad (sugar) to partake of,

when the meal was served. He asked the servant - cook, who told him that there was no

offering made that morning, and that he had completely forgotten then to perform that part of

the Puja (offering naivedya). After hearing that he left his seat and prostrated himself before

the Shrine, expressed his regret, at the same time chiding Baba for the want of guidance in

making the whole affair a matter of mere drill. Then he wrote a letter to his son stating the

facts and requested him to lay it before Baba's feet and ask His pardon for his neglect.

This happened in Bandra at Tuesday noon.

At about the same time, when the noon Arati was just about to commence in Shirdi, Baba said

to Mrs. Tarkhad, "Mother, I had been to your house in Bandra, with a view to having something

to eat. I found the door locked. I somehow got an entrance inside and found to My regret, that

Bhau (Mr. Tarkhad) had left nothing for Me to eat. so I have returned from there without eating

anything."

The lady could not understand anything; but the son, who was close by, understood that there

was something wrong with the Puja in Bandra and he, therefore, requested Baba to permit him

to go home. Baba refused the permission, but allowed him to perform Puja there. Then, the

son wrote a letter to his father, stating all that took place at Shirdi and implored his father not

to neglect the Puja at home.

Both these letters crossed each other and were delivered to the respective parties the next

day.

Is this not astonishing?

Mrs. Tarkhad

Let us now take up the case of Mrs. Tarkhad herself. She offered three things, viz. (1) Bharit

(roasted brinjal egg plant mixed curds and spice). (2) Kacharya (circular pieces of brinjal fried

in ghee), (3) Peda (sweetmeat ball). Let us see how Baba accepted them.

Once Mr. Raghuvir Bhaskar Purandare of Bandra, a great devotee of Baba started for Shirdi with

his family. Mrs Tarkhad went to Mrs. Purandare, and gave her two brinjals and requested her to

prepare Bharit of one bringal and Kacharya of the other, when she went to Shirdi and serve

Baba with them. After reaching Shirdi, Mrs. Purandare went with her dish of Bharit to the

Masjid when Baba was just about to start his meals. Baba found the Bharit very tasty. So He

distributed it to all and said that He wanted Kacharyas now. A word was sent to Radha Krishna-

Mai, that Baba wanted Kacharyas. She was in a fix, as that was no season of brinjals. How to

get brinjals was the question? When an enquiry was made as to who brought the Bharit, it was

found that Mrs. Purandare was also entrusted with the duty of serving Kacharyas. Everybody

then came to know the significance of Baba's enquiry regarding Kacharyas, and was

wonderstruck at Baba's all-pervasive knowledge.

In December 1915 A.D., one Govind Balaram Mankar wanted to go to Shirdi to perfrom the

obsequies of his father. Before he left, he came to see Mr. Tarkhad. Then Mrs. Tarkhad wanted

to send something with him to Baba. She searched the whole house but found nothing, except a

Peda, which had already been offered as naivedya. Mr. Mankar was in mourning. Still out of

great devotion to Baba, she sent the Peda with him, hoping that Baba would accept and eat it.

Govind went to Shirdi and saw Baba, but forgot to take the Peda with him. Baba simply waited.

When again he went to Baba in the afternoon, he went empty-handed without the Peda. Baba

could wait no longer and, therefore, asked him straight, "What did you bring for me?" "Nothing"

was the reply. Baba asked him again. The same reply came forth again. Then Baba asked him

the leading question, "Did not the mother (Mrs. Tarkhad) give some sweetmeat to you for Me at

the time of your starting?" The boy then remembered the whole thing. He felt abashed, asked

Baba's pardon, ran to his lodging, brought the Peda and gave it to Baba. As soon as Baba got it

in His hand. He put it into His mouth and gulped it down. Thus the devotion of Mrs. Tarkhad

was recognized and accepted. "As men believe in Me, so do I accept them" (Gita, 4-11) was

proved in this case.

Baba Fed Sumptuously, -- How?

Once, Mrs. Tarkhad was staying in a certain house in Shirdi. At noon, meals were ready and

dishes were being served, when a hungry dog turned up there and began to cry, Mrs. Tarkhad

got up at once and threw a piece of bread, which the dog gulped with great relish. In the

afternoon, when she went to the Masjid and sat at some distance, Sai Baba said to her,

"Mother, you have fed Me sumptuously up to my throat, My afflicted pranas (life-forces) have

been satisfied. Always act like this, and this will stand you in good stead. Sitting in this Masjid I

shall never, never speak untruth. Take pity on Me like this. First give bread to the hungry, and

then eat yourself. Note this well." She could not at first understand the meaning of what Baba

said. So she replied -- "Baba, how could I feed You? I am myself dependent on others and take

my food from them on payment." Then Baba replied -- "Eating that lovely bread I am heartily

contended and I am still belching. The dog, which you saw before meals and to which you gave

the piece of bread, is, one with Me, so also other creatures (cats, pigs, flies, cows etc.) are one

with Me. I am roaming in their forms. He, who sees Me in all these creatures is My beloved. So

abandon the sense of duality and distinction, and serve Me, as you did today." Drinking these

nectar-like words, she was moved, her eyes were filled with tears, her throat was choked and

her joy knew no bounds.

Moral

"See God in all beings" is the moral of this chapter. The Upanishads, the Geeta and the

Bhagwat, all exhort us to perceive God or Divinity in all the creatures. By the instance given at

the end of this Chapter and others too numerous to mention. Sai Baba has practically

demonstrated to us how to put the Upanishadic teachings into practice. In this way Sai Baba

stands as the best Exponent or Teacher of the Upanishadic doctrines.

Chapter X

Sai Baba's Mode of Life - His Sleeping - board - His Stay in Shirdi - His Teachings - His Humility -

The Easiest Path.

Remember Him (Sai Baba) always with love, for He was engrossed in doing good to all, and

always abided in His Self. To remember Him only is to solve the riddle of life and death. This is

the best and easiest of Sadhanas, as it involves no expenditure. A little exertion here brings

great rewards. So as long as our senses are sound, we should, minute by minute, practice this

Sadhana. All other Gods are illusory; Guru is the only God. If we believe in Sad-guru's holy feet,

he can change our fortune for the better. If we serve Him nicely, we get rid of our Samsar. We

need not study any philosophy like the Nyaya and the Mimansa. If we make Him our Helmsman,

we can easily cross over the sea of all our pains and sorrows. As we trust the helmsman in

crossing rivers and seas, so we have to trust our Sadguru in getting over the ocean of worldly

existence. The Sadguru looks to the intense feeling and devotion of his devotees, endows them

with knowledge and eternal bliss.

In the last chapter, Baba's mendicancy, and devotees' experiences and other subjects are dealt

with. Let the readers now hear, where and how Baba lived, how He slept, and how He taught

etc.

Baba's Wonderful Bed-Stead

Let us first see where and how Baba slept, Mr. Nanasaheb Dengale brought, for Sai Baba, a

wooden plank, amount 4 cubits in length and only a span in breath, for sleeping upon. Instead

of keeping the plank on the floor and then sleeping on it, Baba tied it like a swing to the

rafters of the Masjid with old shreds or rags and commenced to sleep upon it. The rags were so

thin and worn out that it was a problem how they could bear or support even weight of the

plank itself, let alone the weight of Baba. But somehow or other-it was Baba's sheer Leela that

the worn out rags did sustain the plank, with the weight of Baba on it. On the four corners of

this plank, Baba lighted panatis (earthen lamps), one at each corner, and kept them burning

the whole night. It was a sight for the Gods to see Baba sitting or sleeping on this plank! It was

a wonder to all, how Baba got up and down the plank. Out of curiosity, many careful observers

kept watching the process of mounting and dismounting, but none succeeded. As crowds began

to swell so to detect this wonderful feat, Baba one day broke the plank into pieces and threw it

away. Baba had all the eight Siddhis (powers) at His command. He never practiced nor craved

for them. They came to Him naturally, as a result of His perfection.

Sagun Manifestation of Brahman

Though Sai Baba looked like a man, three cubits and a half in length, s till He dwelt in the

hearts of all. Inwardly, he was unattached and indifferent, but outwardly, He longed for public

welfare. Inwardly most disinterested, He looked outwardly full of desires, for the sake of His

devotees. Inwardly an abode of peace, he looked outwardly restless. Inwardly He had the state

of Brahman; outwardly He acted like a devil. Inwardly He had the state of Brahman; outwardly

he acted like a devil. Inwardly He loved Adwaita (union or monism), outwardly He got

entangled with the world. Sometimes He looked on all with affection, and at times He threw

stones at them; sometimes He scolded them, while at times He embraced them and was calm,

composed, tolerant and well balanced. He always abided and was engrossed in the Self and was

well disposed towards His Bhaktas. He always sat on one Asan and never travelled. His 'band'

was a small stick, which He always carried in His hand. He was calm, being thought-free. He

never cared for wealth and fame and lived on begging. Such a life He led. He always uttered

'Allah Malik' (God the real owner). Entire and unbroken was His love for the Bhaktas. He was

the mine or storehouse for self -knowledge and full of Divine Bliss. Such was the Divine Form of

Sai Baba, boundless, endless and undifferentiated. One principle which envelopes the whole

universe, (from a stone pillar to Brahma) incarnated in Sai Baba. The really meritorious and

fortunate people got this treasure-trove in their hands, while those people who not knowing

the real worth of Sai Baba took or take Him to be a man, a mere human being, were and are

indeed miserable.

His Stay in Shirdi and Probable Birth-date

None knew or knows the parents and exact birth-date of Sai Baba; but His stay in Shirdi can

approximately determine it. Baba first came to Shirdi, when he was a young lad of sixteen and

stayed there for three years. Then all of a sudden He disappeared for some time. After some

time, He reappeared in the Nizam state near Aurangabad, and again came to Shirdi with the

marriage-party of Chand Patil, when He was twenty years old. Since then, He stayed in Shirdi

continuously for a period of sixty years, after which Baba took His Maha-Samadhi in the year

1918. From this we can say that the year of Baba's birth is approximately 1838 A.D.

Baba's Mission and Advice

Saint Ramadas (1608-1681) flourished in the 17th century, and fulfilled to a great extent his

mission of protecting cows and Brahmins against the Yavanas (Mahomedans), but within two

centuries after him, the split between the two communities -- Hindus and Mahomedans

widened again, and Sai Baba came to bridge the gulf. His constant advice to all was to this

effect. "Rama (the God of the Hindus) and Rahim (the God of the Mahomedans) were one and

the same; there was not the slightest difference between them; then why should their

devotees and quarrel among themselves? You ignorant folk, children, join hands and bring both

the communities together, act sanely and thus you will gain your object of national unity. It is

not good to dispute and argue. So don't argue, don't emulate others. Always consider your

interest and welfare. The Lord will protect you. Yoga, sacrifice, penance, and knowledge are

the means to attain God. If you do not succeed in this by any means, vain is your birth. If any

one does any evil unto you, to do not retaliate. If you can do anything, do some good unto

other." This in short was Sai Baba's advice to all; and this will stand in good stead both in

material and spiritual matters.

Sai Baba as Sadguru

There are Gurus and Gurus. There are many so-called Gurus, who go about from house to house

with cymbals and veena in their hands, and make a show of their spirtituality. They blow

mantras into the ears of their disciples and extract money from them. They profess to teach

piety and religion to their disciples, but are themselves impious and irreligious. Sai Baba never

thought of making the least show of His worth (piety). Body-consciousness, He had none, but

He had great love for the disciples. There are two kinds of Gurus (1) 'Niyat' (appointed or fixed)

and (2) 'Aniyat' unappointed or general). The latter by their advice develop the good qualities

in us, purify our hearts and set us on the path of salvation; but contact with the former, dispels

our quality (sense of difference); and estalishes us in Unity by making us realize "Thou art

that". There are various Gurus imparting to us various kinds of wordly knowledge, but he, who

fixes us in our Nature (Self) and carries us beyond the ocean of worldly existence, is the

Sadguru. Sai Baba was such a Sadguru. His greatness is undescribable. If anybody went to take

His darshana, he, without being asked, would give every detail of his past, present and future

life. He saw Divinity in all beings. Friends and foes were alike to Him. Disinterested and equalbalanced,

He obliged the evildoers. He was the same in prosperity and adversity. No doubt,

ever touched Him. Though He possessed the human body, He was not in the least attached to

His body or house. Though He looked embodied, He was really disembodied, i.e., free in this

every life.

Blessed are the people of Shirdi, who worshipped Sai as their God. While eating, drinking,

working in their backyards and fields and doing various household works, they always

remembered Sai and sang His glory. They knew no other God except Sai. What to speak of the

love, the sweetness of the love, of the women of Shirdi! They were quite ignorant, but their

pure love inspired them to compose poems or songs in their simple rural language. Letters or

learning they had none, still one can discern real poetry in their simple songs. It is not

intelligence, but love, that inspires real poetry as such. Real poetry is the manifestation of true

love; and this can be seen and appreciated by intelligent listeners. Collection of these folk

songs is desirable and Baba willing, some fortunate devotee may undertake the task of

collecting and publishing these folk songs, either in the Sai Leela magazine or separately in a

book-form.

Baba's Humility

Lord or Bhagwan is said to have six qualities, viz. (1) Fame, (2) Wealth, (3) Non-attachment,

(4) Knowledge, (5) Grandeur, and (6) Generosity. Baba had all these in Him. He incarnated in

flesh for the sake of the Bhaktas. Wonderful was His grace and kindness! He drew the devotees

to Him, or how else one could have known Him! For the sake of His Bhaktas Baba spoke such

words, as the Goddness of Speech dare not utter. Here is a specimen. Baba spoke very humbly

as follows:- "Slave of slaves I am your debtor, I am satisfied at your darshan. It is a great favour

that I saw your feet. I am an insect in your excreta. I consider Myself blessed thereby". What

humility is this? If anybody would think that by publishing this, any disrespect is shown to Sai,

we beg His pardon and to atone for this we sing and chant Baba's name.

Though Baba seemed outwardly to enjoy sense-objects, he had not the least flavour in them,

or even the consciousness of enjoying them. Though He ate, he had no taste and though He

saw, He never felt any interest in what He saw. Regarding passion, He was as perfect a celibate

as Hanuman. He was not attached to anything. He was pure consciousness, the resting place of

desire, anger, and other feelings. In short, He was disinterested, free and perfect. A striking

instance may be citied in illustration of this statement.

Nanavalli

There was in Shirdi, a very quaint and queer fellow, by name Nanavalli. He looked to Baba's

work and affairs. He once approached Baba who was seated on His Gadi (seat) and asked Him

to get up, as he wanted to occupy the same. Baba at once got up and left the seat, which he

occupied. After sitting there awhile Nanavalli got up, and asked Baba to take His seat. Then

Baba sat on the seat and Nanavalli fell at His feet, and then went away. Baba did not show the

slightest displeasure in being dictated to and ousted.

This Nanavalli loved Baba so much that he breathed his last, on the thirteenth day of Baba's

taking Maha-Samadhi.

The Easiest Path

Hearing the stories of the Saints and Being in their Company:

Though Sai Baba acted outwardly like an ordinary man, His actions showed extraordinary

intelligence and skill. Whatever He did, was done for the good of His devotees. He never

prescribed any asan, regulation of breathing or any rites to His Bhaktas, nor did He blow any

mantra into their ears. He told them to leave off all cleverness and always remember "Sai"

"Sai". "If you did that" He said, "all your shackles would be removed and you would be free".

Sitting between five fires, sacrifices, chantings, eight-fold Yoga are possible for the Brahmins

only. They are of no use to the other classes. The function of the mind is to think, it cannot

remain for a minute without thinking. If you give it a Sense-object, it will think about it. If you

give it to a Guru, it will think about Guru. You have heard most attentively the greatness,

grandeur of Sai. This is the natural remembrance, worship and Kirtan of Sai. Hearing the stories

of the Saints is not so difficult, as the other Sadhanas mentioned above. They (stories) remove

all fear of this Samsar (worldly existence), and take you on to the spiritual path. So listen to

these stories, meditate on them, and assimilate them. If this is done, not only the Brahmins,

but women and lower clases will get pure and holy. You may do or attend to your worldy

duties, but give your mind to Sai and His stories, and then, He is sure to bless you. This is the

easiest path, but why do not all take to it? The reason is that without God's grace, we do not

get the desire to listen to the stories of Saints. With God's grace everything is smooth and easy.

Hearing the stories of the Saints is, in a way, keeping their company. The importance of the

company of Saints is very great. It removes our body-consciousness and egoism, destroys

completely the chain of our birth and death, cuts asunder all the knots of the heart, and takes

us to God, Who is pure Consciousness. It certainly increases our non-attachment to senseobjects,

and makes us quite indifferent to pleasures and pains, and leads us on the spiritual

path. If you have no other Sadhana, such as uttering God's name, worship or devotion etc., but

if you take refuge in them (Saints) whole-heartedly, they will carry you off safety across the

ocean of wordly existence. It is for this reason that the Saint manifest themselves in this world.

even sacred rivers such as the Ganges, Godavari, Krishna and Kaveri etc., which wash away the

sins of the world, desire that the Saints should come to them, for a bath and purify them. Such

is the grandeur of the Saints. It is on account of the store of merit in past births that we have

attained the feet of Sai Baba.

We conclude this chapter with meditation on Sai's Form. He, the beautiful and handsome Sai,

standing on the edge of the Masjid and distributing Udi to each and every Bhakta, with a view

to his welfare. He who thinks the world as naught and Who is ever engrossed in Supreme Bliss --

before Him -- we humbly prostrate ourselves.

Chapter XI

Sai, as Sagun Brahman -- Dr. Pandit's Worship -- Haji Sidik Falke --Control over the Elements

Let us now, in this Chapter, describe the manifested (Sagun) Brahman Sai. How He was

worshipped and how He controlled the elements.

Sai as Sagun Brahman

There are two aspects of God or Brahman : (1) the Unmanifested (Nirgun) and (2) the

Manifested (Sagun). The Nirgun is formless, while the Sagun is with form, though both denote

the same Brahman. Some prefer to worship the former, some the latter. As stated in the Gita

(chapter XII) the worship of the latter is easy and preferable. As man has got a form (body,

senses, etc.), it is natural and easy for him to worship the God with form. Our love and

devotion do not develop unless we worship Sagun Brahman for a certain period of time, and as

we advance; it leads us to the worship (meditation) of Nirgun Brahman. So let us start with

Sagun worship. Image, altar, fire, light, sun, water, Brahman are the seven objects of worship,

but Sadguru is better than all these. Let us, on this occasion, bring to our mind the form of Sai,

Who was non-attachment Incarnate, and Who was a resting-place for His whole-hearted

devotees. Our faith in His words is the seat of Asan; and our Sankalpa (determination to start

and finish the Puja) is the abandonment of all our desires. Some say that S ai was a Bhagwadbhakta

(devotee of the Lord), others say He was a Maha-Bhagwat (a great devotee), but to us

He is God Incarnate. He was extremely forgiving, never irritable, straight, soft, tolerant and

content beyond comparison. Though He looked embodied (as having the form), He was really

dis-embodied, emotionless, unattached and internally free. The Ganges on its way to the sea,

cools and refreshes the creatures affected with heat, gives life to the crops and trees, and

quenches the thirst of many. Similarly Saints (Souls) like Sai, while they live their own life, give

solace and comfort to all. Lord Krishna has said that 'the Saint is My soul, My living image, I am

He or He is My pure form (Being).' This in-describable Shakti or Power of God, known as Pure

Existence, Knowledge and Bliss, incarnated in the form of Sai in Shirdi. The Shruti (Taitiriya

Upanishad) describes Brahman as Bliss. This we read or hear daily in the books, but the devout

people experienced this Brahman or Bliss in Shirdi. Baba, the support of all, required no prop

or support (Asan) from anybody. He always used a piece of sack-cloth for His seat, which was

covered with a small beautiful bed by His bhaktas and has a bolster placed by them, as a rest

to His back. Baba respected the feelings of His devotees and allowed them to worship Him as

they liked. Some waved Chamara or fans before Him, some played on musical instruments,

some washed His hands and Feet, some others applied scent and chandan, some gave betel nut

with leaves and other things, and some others offered naivedya. Though He looked like living in

Shirdi, He was present everywhere. This all-pervasiveness of His way daily experienced by His

devotees. Our humble prostration to this all-pervasive Sadguru.

Dr. Pandit's Worship

One Dr. Pandit, a friend of Tatyasaheb Noolkar, once came to Shirdi for Baba's darshana. After

saluting Baba, he stayed in the Masjid for some time. Baba asked him to go to Dadabhat Kelkar.

He went to Dadabhat, by whom he was well received. Then Dababhat left his house for Puja

and Dr. Pandit accompanied him. Dadabhat worshipped Baba. Nobody until then dared to apply

sandal paste to Baba's forehead. Only Mhalsapati used to apply it to His throat. But this simplehearted

devout, Dr. Pandit, took Dabadhat's dish containing Puja-materials and taking sandalpaste

out of it, drew a Tripundra, i.e. there horizontal lines on Baba's forehead. To the surprise

of all, Baba kept silent without uttering a single word. Then Dababhat that evening asked Baba,

"How is it, that though You object to the sandal-paste being applied by others to Your

forehead, but You allowed Dr. Pandit to do so now?" Baba replied that Dr. Pandit believed Him

to be the same as his Guru, Raghunath Maharaja of Dhopeshwar, known as Kaka Puranik, and

he applied the paste to His forehead, as he was doing to his Guru. Hence He could not object.

On enquiry, Dr. Pandit told Dadabhat that he took Baba as his Guru Kaka Puranik, and hence he

marked the Tripundra on Baba's forehead, as he did on his Guru's head.

Though Baba allowed the devotees to worship Him as they pleased, still sometimes, He acted

in a strange way. Sometimes, He threw away the Puja-dish and was wrath Incarnate, then who

could approach Him? Sometimes, He scolded the devotees, at times, He looked softer than

wax, a statue of peace and forgiveness. Though He seemed to shake with anger and His red

eyes rolled round and round, still, He was internally a stream of affection and motherly love.

Immediately, He called out His devotees and said, that He ever angry with His devotees; that if

mothers kicked their children and if the sea turned back the rivers, He would neglect the

devotees' welfare: that He, the slave of His devotees, always stood by them, and responded to

them, whenever they called upon Him, and that He always longed for their love.

Haji Sidik Falke

There was no knowing, when Baba would accept a devotee. That depended on His sweet will.

Sidik Falke's story is to the point. One Mahomedan gentleman by name Sidik Falke of Kalyan,

after making a pilgrimage to Mecca and Madina, came to Shirdi. He lived in a Chavadi, facing

north, and sat in the open court-yard of the Masjid. For nine months, Baba ignored him, and

did not allow him to step into the Masjid. Falke felt much disconsolate, and did not know what

to do. Somebody advised him not to be disappointed; but to try to approach Baba through

Shama (Madhavarao Deshpande), a close and intimate devotee of Baba. He told him that as

they approach the God Shiva through his servant and devotee, Nandi, so Baba should be

approached through Shama. Falke liked the idea and implored Shama to intercede for him.

Shama agreed and on a convenient occasion spoke to Baba about him thus:- "Baba, why don't

You allow the old Haji to step into the Masjid, while s o many persons freely come and go, after

taking Your darshan; why not bless him once?" Baba replied "Shama, you are too young to

understand things. If the Fakir (Allah) does not allow, what can I do? Without His grace, who

will climb into the masjid? Well, go to him and ask him whether he will come to the narrow

footpath near the Barvi well." Shama went and returned with an affirmative answer. Again

Baba said to Shama,"Ask him whether he is willing to pay me the sum of Rs. 40,000/- in four

instalments." Shama went and returned with the answer that he was willing to pay even 40

lacs. Again Baba said to Shama- "We are going to butcher a goat in the Masjid, so ask him,

whether he would like to have mutton, haunch or testicles of the goat." Shama returned with

the answer that the Haji would be happy to receive a small crumb from Baba's kolamba

(mudpot). Hearing this Baba got excited and with His hands threw away the earthen jars and

kolamba and straightway advanced to the Haji and lifting His Kafni up with His hands said -

"Why do you brag and fancy yourself great and pose yourself as an old Haji? Do you read Koran

like this? You are proud of your pilgrimage to Macca, but you do not know Me." Being thus

scolded, the Haji was confounded. Baba then went back to the Masjid, purchased a few baskets

of mangoes and sent them to the Haji. Then again Baba went to the Haji and taking out Rs.55/-

from His pocket, gave them to the Haji. From that time, Baba loved the Haji, invited him for

meals and the Haji, thereafter, came into the Masjid whenever he liked. Baba gave him at

times some rupees, and thus the Haji was enlisted in Baba's Darbar.

Baba's Control over the Elements

We shall close this Chapter after describing two incidents showing Baba's control over the

elements. (1) Once at evening time, there was a terrible storm at Shirdi. The sky was overcast

with thick black clouds. The winds began to blow forcibly; the clouds roared and the lighting

began to flash, and the rains began to descend in torrents. In a short time, the whole place was

flooded with water, All the creatures, birds, beasts and men got terribly frightened; and they

all flocked to the Masjid for shelter. There are many local deities in Shirdi, but none of them

came to their help. So they all prayed to Baba - their God, Who was fond of their devotion, to

intercede and quell the storm. Baba was much moved. He came out and standing at the edge

of the Masjid, addressed the storm in a loud and thunderous voice - "Stop, stop your fury and

the calm." In a few minutes the rains subsided, the winds ceased to blow, and the storm came

to a stop. Then the moon rose in the sky, and the people then went back home well-pleased,

(2) On another occasion at noon the fire in the Dhuni began to burn brightly, its flames were

seen to be reaching the rafters above. The people who were sitting in the Masjid did not know

what to do. They dared not to ask Baba to pour water or do anything to quench the flames. But

Baba soon came to realize, what was happening. He took up His Satka (short stick) and dashed

it against a pillar in front, saying - "Get down, Be calm." At each stroke of the Satka, the flames

began to lower and slow down; and in a few minutes the Dhuni became calm and normal.

This is our Sai, an Incarnation of God. He will bless any man who will prostrate and surrender

himself to Him. He, who will read the stories of this Chapter daily with faith and devotion, will

soon be free from all calamities; not only this, but always attached and devoted to Sai, he will

get very soon God-vision: all his desires will be fulfilled and being ultimately desireless, he will

attain the Supreme. Amen!

Chapter XII

Sai Leelas - Experience of (1) Kaka Mahajani - (2) Dhumal Pleader - (3) Mrs. Nimonkar - (4)

Moolay Shastri - (5) A Doctor

Now let us see in this Chapter how devotees were received and treated by Baba.

Saints' Mission

We have seen before, that the purpose or object of Divine Incarnation is to protect the good

and destory the wicked. But the mission of the Saints is quite different. To them the good and

the wicked are the same. First they feel for the evildoers and set them on the right path. They

are like the Agasti to destroy the Bhava-sagar (the ocean of wordly existence) or like the Sun to

the darkness of ignorance. The Lord (God) dwells in the Saints. In fact they are not different

from Him. Our Sai is One of these, Who incarnated for the welfare of the devotees, Supreme in

knowledge and surrounded with divine lustre, He loved all beings equally. He was unattached.

Foes and friends, kings and paupers, were the same to Him. Hear His powers. For the sake of

devotees, He spent His stock of merits and was ever alert to help them. But the devotees could

never approach HIm, unless He meant to receive them. If their turn did not come, Baba did not

remember them, and His Leelas could not reach their ears. Then, how could they think of

seeing Him? Some men desired to see Sai Baba's but they did not get any opportunity of taking

His darshan, till His Mahasamadhi. There are many such persons, whose desire for Baba's

darshan was not thus satisfied. If these persons, believing in Him, listen to His Leelas, their

quest for milk (darshan) will be, to a great extent, satisfied by the butter-milk (Leelas). If

some persons went there by sheer luck and took Baba's darshan, were they able to stay there

longer? No. Nobody could go there of his own accord, and nobody culd stay there long even if

he so wished. They could stay there, so long as Baba permitted them to stay, and had to leave

the place when asked to do so by Baba; so everything depended of Baba's will.

Kala Mahajani

Once, Kaka Mahajani went to Shirdi from Bombay. He wanted to stay there for one week, and

enjoy the Gokul-Ashtami festival. As soon as he took Baba's darshan, Baba asked him - "When

are you returning home?" He was rather surprised at this question, but he had to given an

answer. He said that he would go home when Baba ordered him to do so. Then Baba said - "Go

to-morrow". Baba's word was law and had to be obeyed. Kaka Mahajani, therefore, left Shirdi,

immediately. When he went to his office in Bombay, he found that his employer was anxiously

waiting for him. His munim, i.e., the manager, suddenly fell ill, hence Kaka's presence was

absolutely necessary. He had sent a letter to Kaka at Shirdi, which was redirected to him at

Bombay.

Bhausaheb Dhumal

Now listen to an opposite story. Once Bhausaheb Dhumal, a pleader, was going to Niphad for a

case. On the way he came to Shirdi, took Baba's darshan and wanted to proceed to Niphad

immediately. But, Baba did not premit him to do so. He made him stay at shirdi, for a week or

more. In the meanwhile, the magistrate at Niphad suffered intensely from pain in his abdomen,

and the case was adjourned. Mr. Dhumal was then allowed to go and attend to his case. It went

on for some months and was tried by four magistrates. Ultimately Mr. Dhumal won the case,

and his client was acquitted.

Mrs. Nimonkar

Mr. Nanasaheb Nimonkar, Watandar of Nomon and Honorary Magistrate, was staying at Shirdi

with his wife. Mr. and Mrs. Nimonkar were spending most of their time in the Masjid with Baba

and serving Him. It so happened, that their son fell ill at Belapur and the mother decided, with

Baba's consent, to go to Belapur, and see her son and other relatives; and stay there for a few

days, but Mr. Nanasaheb asked her to return the next day. The lady was in a fix and did not

know what to do; but her God Sai came to her help. While leaving Shirdi she went to Baba, who

was standing in front of Sathe's wada with Mr. Nanasaheb and others, and prostrated at His

Feet and asked His permission to go. Baba said to her, "Go, go quickly, be calm and

unperturbed. Stay comfortably at Belapur for four days. See all your relatives and then return

to Shirdi." How opportune were Baba's words! Mr. Nanasaheb's proposal was overruled by Baba's

decree.

Moolay Shastri of Nasik

An orthodox Agnihotri Brahmin of Nasik, by name moolay Shastri, who had studied the six

Shastras and was well-versed in astrology and palmistry, once came to Shirdi to see Mr.

Bapusaheb Booty, the famous millionarire of Nagpur. After seeing him, he and others went to

see Baba in the Masjid. Baba bought various fruits and other things from vendors with His own

money, and distributed them to the persons present in the Masjid. Baba used to press the

mango on all sides so skilfully that when any person received it from Baba and sucked it, he got

all the pulp at once in his mouth and could throw away the stone and the skin forthwith.

Plantains were peeled off by Baba and the kernel was distributed to the devotees, while the

skins were retained by Baba for Himself. Moolay Shastri, as a palmist, wanted to examine

Baba's hand or plam and requested Him to extend the same. Baba ignored his request and gave

four plantains to him. Then, they all returned to the Wada and Moolay Shastri bathed, wore

sacred clothes, and started his routine duties, viz. Agnihotra etc. Then Baba as usual started

for Lendi and said - "Take some Geru (i.e. a red miry substance, to dye clothes in saffron -

colour), we shall today don saffron-coloured cloth. None understood what Baba meant. Then

after some time when Baba returned, and preparations for the noon-Arati were being made.

Bapusaheb Jog asked Moolay Shastri, whether he would accompany him for the Arti. He replied

that he would see Baba in the afternoon. As soon as Baba sat on his seat, the devotees

worshiped Him and Arti commenced. Then Baba said - "Get some Dakshina from the new (Nasik)

Brahmin." Booty himself went to get the Dakshina; and when he gave Baba's message to Moolay

Shastri, he was sorely perplexed. He thought in his mind thus: "I am a pure Agnihotri Brahmin,

why should I pay Dakshina? Baba may be a great Saint. I am not His dependent." But as a great

Saint like Sai Baba was asking for Dakshina through a millionaire like Booty, he could not

refuse. So leaving his routine unfinished, he forthwith started with Booty to the Masjid.

Thinking himself holy and sacred, and the Masjid otherwise, he remained at a distance, and

joining his hands threw flowers at Baba. Then lo! all of a sudden, he saw no Baba on the seat,

but saw his late Guru Gholap Swami there. He was wonder-struck. Could this be a dream? No, it

was not, as he was wide-awake; but though awake, how could his late Guru Gholap be there?

He was speechless for some time. He pinched himself and thought again, but could not

reconcile the fact of his late Guru Gholap being in the Masjid. Ultimately, leaving all doubt, he

went up, fell at his Guru's feet and then getting up stood there with folded hands. Other

people sang Baba's Arati, while Moolay Shastri chanted his Guru's name. Then casting off all

pride of caste and ideas about sacredness, he fell flat at his Guru's feet and closed his eyes.

When he got up and opened his eyes, he s aw Baba asking for Dakshina. Seeing Baba's blissful

form, and His inconceivable power, Moolay Shastri forgot himself. He was extremely pleased,

his eyes were full of tears of joy. He again saluted Baba and gave the Dakshina. He said that his

doubt was removed and that he saw his own Guru. On seeing his wonderful Leela of Baba all

the people, including Moolay Shastri, were much moved, and they realized the meaning of

Baba's words, "Bring Geru, we shall don saffron-coloured garment." Such is the wonderful Leela

of Baba.

A Doctor

Once a Mamlatdar came to Shirdi with a doctor friend of his. The Doctor said that his Deity was

Rama and that he would not bow before a Mahomedan, and so, he was unwilling to go to Shirdi.

The Mamlatdar replied, that nobody would press him to make a bow, nor would ask him to do

so. So he should come and give the pleasure of his company. Accordingly, they came to Shirdi,

and went to the Masjid for Baba's darshan. All were wonder-struck to see the Doctor going

ahead and saluting Baba. They asked him how he forgot his resolve and bowed before a

Mussalman. Then the Doctor replied that he saw his beloved Deity, Rama, on the seat and he,

therefore prostrated himself before Him. Then as he was saying this, he saw Sai Baba there

again. Being dismayed, he said, "Is this a dream? How could He be a Mahomedan? He is a great

Yogasampanna (full of Yoga) Avatar."

Next day, he made a vow and began to fast. He absented himself from the Masjid, resolving not

to go there, until Baba blessed him. Three days passed and on the fourth day, a close friend of

his from Khandesh, turned up, and with him, he went to the Masjid for Baba's darshan. After

the salutation, Baba asked him, whether anybody had gone to call him, so that he had come.

Hearing this vital question, the doctor was moved. The same night he was blessed by Baba, and

he experienced the Bliss supreme, in his sleep. Then he left for his town, where the

experienced the same state of a fortnight. Thus his devotion to Sai Baba increased manifold.

The moral of all the stories mentioned above, specially, that of Moolay Shastri, is this that we

should have firm faith in our Guru and nowhere else.

More Leelas of Sai Baba will be described in the next Chapter.

***

Part 3

Shri Sai Satcharitra

Chapter 13

More Sai Leelas - Diseases Cured - (1) bhimaji Patil - (2) Bala Shimpi - (3) Bapusaheb Booty - (4)

Alandi Swami - (5) Kaka Mahajani - (6) Dastopant of Harda.

The Inscrutable Power of Maya

Baba's words were always s hort, pithy, deep, full of meaning, efficient and well-balanced. He

was ever content and never cared for anything. He said, "Though I have become a Fakir, have

no house or wife, and though leaving off all cares, I have stayed at one place, the inevitable

Maya teases Me often. Though I forgot Myself I cannot forget Her. She always envelops Me.This

Maya (illusive power) of the Lord (Shri Hari) teases God Brahma and others; then what to speak

of a poor Fakir like Me? Those who take refuge in the Lord wil be freed from Her clutches with

his grace".

In such terms Baba spoke about the power of Maya. Lord Shri Krishna has said to Uddhava in the

Bhagwat that the Saints are His living forms; and see what Baba had said for the welfare of His

devotees: "Those who are fortunate and whose demerits have vanished; take to My worship. If

you always say 'Sai, Sai' I shall take you over the seven seas; believe in these words, and you

will be certainly benefited. I do not need any paraphernalia of worship - either eight-fold or

sixteen-fold. I rest there where there is full devotion". Now read what Sai, the friend of those,

who surrendered themselves to Him, did for their welfare.

Bhimaji Patil

One Bhimaji Patil of Narayanagaon, Taluka Junnar, Dist. Poona, suffered in the year 1909 A.D.

from a severe and chronic chest-disease, which ultimately developed into Tuberculosis. He

tried all sorts of pathos (remedies), but to no effect. Losing all hopes, he ultimately prayed to

God - "Oh Lord Narayana, help me now". It is a well-known fact that, when our circumstances

are well off, we do not remember God, but when calamities and adversities overtake us, we

are reminded of Him, So Bhimaji now turned to God. It occurred to him that he should consult

Mr. Nanasaheb Chandorkar, a great devotee of Baba, in this respect. So he wrote to him a

letter, giving all details of his malady, and asking for his opinion. In reply, Mr. Nanasaheb wrote

to him that there was only one remedy left, and that was to have recourse to Baba's Feet.

Relying on Mr. Nanasaheb's advice, he made preparations for going to Shirdi. He was brought to

Shirdi and taken to the Masjid, and placed before Baba. Mr. Nanasaheb and Shama (Madhavrao

Deshpande) were then present. Baba pointed out that the disease was due to the previous evil

karma, and was not at first disposed to interfere. But the patient cried out in despair that he

was helpless, and sought refuge in Him, as He was his last hope, and prayed for mercy. Then

Baba's heart melted an He said, "Stay, cast off your anxiety, your sufferings have come to an

end. However, oppressed and troubled one may be as soon as he steps into the Masjid, he is on

the pathway to happiness. The Fakir here is very kind and He will cure the disease, and protect

all with love and kindness." The patient vomitted blood every five minutes, but there wa no

vomiting in the presence of Baba. From the time, Baba uttered the words of hope and mercy,

the malady took a favourable turn. Baba asked him to stay in Bhimabai's house, which was not

a convenient and healthy place, but Baba's order had to be obeyed. While he was staying there,

Baba cured him by two dreams. In the first dream, he saw himself as a boy suffering the severe

pain of a flogging, which he received for not reciting his 'Swami-poetry' lesson before his class-

master. In the second dream, some one caused him intense pain, and torture, by rolling a stone

up and down over his chest. With the pain thus suffered in dream, his cure was complete, and

he went home. He then often came to Shirdi, gratefully remembering what Baba did for him,

and prostrated before Him. Baba also did not expect anything from devotees, but grateful

remembrance, unchanging faith and devotion. People in the Maharashtra, always celebrate

Satya-Narayana Puja in their homes every fortnight or month. But it was this Bhimaji Patil, who

started a new Sai Satya-vrata Puja, instead of Satya-Narayana-vrata Puja, in his house, when

he returned to his village.

Bala Ganpat Shimpi

Another devotee of Baba by name Bala Ganapat Shimpi, suffered much from a malignant type

of Malaria. He tried all sorts of medicines and decoctions, but in vain. The fever did not abate

a jot and so he ran to Shirdi and fell on Baba's Feet. Baba gave him a strage recipe, in this case

as follows: - "Give a black dog some morsels of rice mixed with curds in front of the Laxmi

temple". Bala Shimpi did not know, how to execute this recipe; but no sonner he went home,

then he found rice and curds. After mixing them together, he brought the mixture near the

Laxmi temple, when he found a black dog waving its tail. He placed the curds and rice before

the dog. The dog ate it and, strange to say, Bala got rid of his Malaria.

Bapusaheb Booty

Shriman Bapusaheb Booty suffered, once from dysentery and vomitting. His cupboard was full

of patent drugs and medicines, but none of them had any effect. Bapusaheb got very weak, on

account of purgings and vomittings and, therefore, was not able to go to the Masjid for Baba's

darshana. Baba then sent for him and made him sit before Him and said, "Now take care, you

should not purge any more" and waving His index finger "The vomiting must also stop". Now

look at the force of Baba's words. Both the maladies took to their heels (disappeared) and

Booty felt well.

On another occasion he had an attack of Cholera, and suffered from severe thirst. Dr. Pillai

tried all sorts of remedies but could give him no relief. Then he went to Baba and consulted

Him as what to drink that would allay his thirst and cure the disease. Baba prescribed an

infusion of almonds, walnuts, pistachio (a kind of dry fruit), boiled in sugared milk. This would

be considered, as a fatal aggravation of the disease by any other doctor or physician, but in

implicit obedience to Baba's order, the infusion was administered and strange to say, the

disease was cured.

Alandi Swami

A Swami from Alandi, wishing to take Baba's darshana, came to Shirdi. He suffered form a

severe pain in his ear, which prevented him from getting the sleep. He was operated for this,

but it served no purpose. The pain was severe and he did not know what to do. While he was

returning, he came to take Baba's leave, when Shama (Madhavrao Deshpande) requested Baba

to do something for the pain in the Swami's ear. Baba comforted him saying, "Alla Accha Karega

(God will do good)." The Swami then returned to Poona, and after a week sent a letter to

Shirdi, stating that the pain in his ear had subsided though the swelling was there, and in order

to get the swelling removed, he went to Bombay for operation, but the surgeon on examining

the ear said that no operation was then necessary. Such was the wonderful effect of Baba's

words.

Kaka Mahajani

Another devotee named Kaka Mahajani suffered once from diarrhea. In order that there should

be no break in his services to Baba, Kaka kept a tambya (pot) with water in some corner of the

Masjid and whenever there was a call, he would go out. As Sai Baba knew everything, Kaka did

not inform Him of his disease, thinking that Baba would of His own cure it soon. The work of

constructing the pavement in front of the Masjid was permitted by Baba, but when the actual

work was begun, Baba got wild and shouted out loudly. Everybody ran away, and as Kaka was

also doing the same, Baba caught hold of him and made him sit there. In the confusion that

followed, somebody left the a small bag of groundnuts. Baba took a handful of groundnuts,

rubbed them in His hands, blew away the skins, and gave the clean nuts to Kaka and made him

eat them. Scolding and cleaning the nuts, and making Kaka eat them, went on similtaneously.

Baba Himself ate some of them. Then, when the bag was finished, Baba asked him to fetch

water, as He felt thirsty. Kaka brought a pitcher full of water. Then Baba drank some water

and made Kaka also drink it. Baba then said, "Now your diarrhea has stopped, and you may

attend to the work of the pavement." In the meanwhile other persons, who had run away,

returned and started the work; and Kaka, whose motions had stopped, also joined them. Are

groundnuts medicines for diarrhea? According to current medical opinion, groundnuts would

aggravate the disease, and not cure it. The true medicine, in this as in other cases, was Baba's

word.

Dattopant of Harda

A gentleman from Harda by name Dattopant suffered form stomachache for fourteen yeas.

None of the remedies gave him any relief. Then hearing of Baba's fame, that He cures diseases

by sight he ran to Shirdi, and fell at Baba's Feet. Baba looked at him kindly and gave him

blessings. When Baba placed His hand on his head, and when he got Baba's Udi with blessing, he

felt relieved and there was no further trouble about the malady.

Towards the end ot his Chapter three cases are cited in footnotes:

1. Madhavrao Deshpande suffered from Piles. Baba gave him decoction of Sonamukhi (senna

pods). This relieved him. Then after two years the trouble again recurred and Mahdavrao took

the same decoction without consulting Baba. The result was that the disease aggravated but

later on it was cured by Baba's grace.

2. Kaka Mahajani's elder brother, Gangadharpant, suffered for many years from stomach-pain.

Hearing Baba's fame he came to Shirdi and requested Baba to cure him. Baba touched his belly

and said, "God will cure". From that time there was no stomach-pain and he was completely

cured.

3. Nanasaheb Chandorkar also once suffered from intense stomach-pain; he was restless the

whole day and night. Doctors administered syringes, which produced no effect. Then he

approached Baba, who told him to eat Burfi (a kind of sweetmeat) mixed with ghee. This

recipe gave him complete relief.

All these stories go to show, that the real medicine that cured the various diseases

permanently was Baba's word, and grace, and not any medicines or drugs.

Chapter 14

Ruttonji Wadia of Nanded - Saint Moulisaheb - Dakshina Mimansa.

In the last Chapter, we described how Baba's word and grace cured many incurable diseases.

Now, we shall describe, how Baba blessed Mr. Ruttonji Wadia with an issue.

The life of this Saint is naturally sweet in and out. His various doings, eating, walking and His

natural sayings are also sweet. His life is Bliss incarnate. Sai gave it out as a means of His

devotee's remembrance to Him. He gave them various stories of duty and action, which

ultimately led them to true religion. His object may be that people should live happily in this

world, but they should be ever cautious and gain the object of their life, viz. self-realization.

We get human body as a result of merits in past births and it is worthwhile that with its aid, we

should attain devotion and liberation in this life. So we should never be lazy, but always be on

the alert to gain our end and aim of life.

If you daily hear the Leelas (stories) of Sai, you will always see Him. Day and night you will

remember Him in your mind, when you assimilate Sai in this way, your mind will lose its

fickleness and if you go on in this manner, it will finally be merged in pure Consciousness.

Ruttonji of Nanded :

Now let us come to the main story of this Chapter. In Nanded, in the Nizam state, there lived a

Parsi mill-contractor and trader, by name Ruttonji Shapurji Wadia. He had amassed a large

amount of money and had acquired fields and lands. He had got cattle, horses and conveyances

and was very prosperous. To all outward appearances he looked very happy and contented, but

inwardly, and really he was not so. Providential dispensation is such, that no one in this world

is completely happy and rich; Ruttonji was no exception to this. He was liberal and charitable,

gave food and clothing to the poor and helped all in various ways. The people took him to be a

good and happy man, but Ruttonji thought himself miserable, as he had no issue, male or

female, for a long time. As Kirtan (singing glories of the Lord) without love or devotion, music

of singing without rhythmical accompaniments, Brahmin without the sacred thread, proficiency

in all arts without commonsense, pilgrimage without repentance and ornamentation without a

necklace, are ugly and useless, so is the house of a man or householder without a male issue.

Ruttonji always brooded on this matter and said in his mind, "Would God be ever pleased to

grant me a son?" He thus looked morose, had no relish for his food. Day and night, he was

enveloped with anxiety whether he would ever be blessed with a son. He had a great regard for

Dasganu Mahajat. He saw him and opened his heart before him. Dasganu advised him to go to

Shirdi, take Baba's darshan, fall at His Feet and seek His blessing and pray for issue. Ruttonji

liked the idea, and decided to go to Shirdi. After some days he went to Shirdi, took Baba's

darshana and fell at His Feet. Then opening a basket, he took out a beautiful garland of flowers

and placed it around Baba's neck and offered Him a basket of fruits. With great respect he then

sat near Baba, and prayed to Him saying- "Many persons who find themselves in difficult

situations come to You, and You relieve them immediately. Hearting this, I have sought

anxiously Your Feet; please, therefore, do not disappoint me." Sai Baba then asked him for

Daksbina of Rs. five, which Ruttonji intended to give, but added, that He has already received

Rs. 3-14-0 from him, and that he should pay the balance only. Hearing this, Ruttonji was rather

puzzled. he could not make out what Baba meant. That was the first time, he thought, that he

went to Shirdi and how was it that Baba said that He had formerly got Rs. 3-14-0 from him? He

could not solve the riddle. But he sat at Baba's Feet and gave the balance of the Dakshina

asked for, explained to Baba fully, as to why he came and sought His help, and prayed that

Baba should bless him with a son. Baba was moved and told him not to be worried, and that

that time his bad days had ended. He then gave him Udi, placed His hand on his head and

blessed him saying that Allah (God) would satisfy his heart's desire.

Then after taking Baba's leave, Ruttonji returned to Nanded and told Dasganu everything that

took place at Shirdi, He said that everything went on well there, that he got Baba's darshan and

blessing with Prasad, but there was one thing which he could not understand. Baba said to him

that he had got Rs.3-14-0 before. Please explain as to what Baba meant by this remark. He said

to Dasganu, "I never went to Shirdi before, and how cold I give Him the sum to which Baba

referred?" To Dasganu also, it was a puzzle, and he pondered much over it for a long time.

Some time afterwards it struck him that Ruttonji had received some days ago a Mahomedan

Saint, by name Moulisaheb, in his house and had spent some money for his reception. This

Moulisaheb was coolie-saint wellknown to the people of Nanded. When Ruttonji decided to go

the Shirdi, this Molisaheb accidentally came to Ruttonji's house. Ruttonji knew him and loved

him. So he gave a small party in his honour. Dasganu got from Ruttonji the yadi or memo of

expenses of this reception, and everybody was wonderstruck to see, that the expenses

amounted to exactly Rs.3-14-0, nothing more, and nothing less. They all came to know, that

Baba was omniscient, which thought He lived in Shirdi, He knew what happened outside far

away from Shirdi. In fact He knew the past, present and future, and could identify Himself

heart and soul with anybody. In this particular instance how could He know the reception given

to Moulisaheb, and the amount spent therefore, unless He could identify Himself with him, and

be One with him?

Ruttonji was satisfied with this explanation and his faith in Baba was confirmed and increased.

In due time afterwards, he was blessed with a son and his joy knew no bounds. It is said that he

had in all a dozen (12) issues out of which only four survived.

In a foot-note towards the end of this Chapter,it is stated that Baba told Rao Bahadur Hari

Vinayak Sathe, after the death of his first wife, to remarry and that he would get a son. R.B.

Sathe married second time. The first two issues by this wife were daughters and he, therefore,

felt very despondent. But the third issue was a son. Baba's word did turn out true and he was

satisfied.

Dakshina - Mimansa

Now we shall close this Chapter with a few remarks about Dakshina. It is a well-known fact that

Baba always asked for Dakshina from people who went to see Him. Somebody may ask a

question, "If Baba was a Fakir and perfectly non-attached, why should he ask for Dakshina and

care for money?" We shall consider this question broadly now.

First for a long time, Baba did not accept anything. He stored burnt matches and filled His

pocket with them. He never asked anything from anybody--whether he be a devotee or

otherwise. If anybody placed before Him a pice or two, He purchased oil or tobacco. He was

fond of tobacco, for He always smoked a bidi or Chilim (an earthen pipe). Then some persons

thought that they could not see the Saints empty-handed, and they, therefore, placed some

copper coins before Baba. If a pice was placed before Him. He used to pocket it; if it was a two

pice coin, it was returned immediately. Then after Baba's fame had spread far and wide,

people began to flock in numbers; and Baba began to ask Dakshina from them. It is said in the

Shruti (veda) that Puja of the Gods is not complete, unless a golden coin was offered. If a coin

was necessary in the Puja of the Gods, why should it be not so in the Puja of the Saints also?

Ultimately, the Shastras lay it down that, when one goes to see God, King, Saint or Guru, he

should not go empty-handed. He should offer something, preferably coin or money. In this

connection we may notice the precepts recommended by the Upanishads. The Brihadaranyak

Upanishad says that the Lord Prajapati advised the Gods, men and demons by one letter "Da".

The Gods understood by this letter that they should practice (1) "Dama" i.e. self -control; the

men thought or understood that they should practice (2) "Dana" i.e. charity; the demons

understood that they should practice (3) "Daya" i.e. compassion. To men Charity or giving was

recommended. The teacher in the Taittiriya Upanishad exhorts his pupils to practise charity

and other virtues. Regarding charity he says, "Give with faith, give with magnanimity, i.e.

liberally, give with modesty, with awe and with sympathy. In order to teach the devotees the

lesson of charity and to remove their attachment to money and thus to purify their minds, Baba

extracted Dakshina from them; but there was this peculiarity, as Baba said, that He had to give

back hundred times more of what He received. There are many instances, in which this has

happened. To quote an instance, Mr. Ganpatrao Bodas, the famous actor, says in his Marathi

autobiography, that on Baba's pressing him often and often for Dakshina, he emptied his

moneybag before Him. The result of this was, as Mr. Bodas says, that in later life he never

lacked money, as it came to him abundantly.

There were also secondary meanings of Dakshina, in many cases, in which Baba did not want

any pecuniary amount. To quote two instances - (1) Baba asked Rs.15/- as Dakshina from Pro.

G.G.Narke, who replied that he did not have even a pie. Then Baba said, "I know you have no

money; but you are reading Yoga-Vashistha. Give Me Dakshina from that." Giving Dakshina in

this case meant - `Deriving lessons from the book and lodging them in the heart where Baba

resides'. (2) In the second case Baba asked a certain lady (Mrs. R. A. Tarkhad) to give Rs.6/- as

Dakshina. The lady felt pained, as she had nothing to give. Then her husband explained to her

that Baba wanted six inner enemies (lust, anger, avarice etc.) to be surrendered to Him. Baba

agreed with this explanation.

It is to be noted, that though Baba collected a lot of money by Dakshina, He would distribute

the whole amount the same day, and the next morning He would become a poor Fakir as usual.

When Baba took His Mahasamadhi, after receiving thousands and thousands of Rupees as

Dakshina for about ten years, He had only a few Rupees in His possession.

In short, Baba's main object in taking Dakshina, from His devotees was to teach them the

lessons of Renunciation and Purification.

Post-script

Mr. B. V. Deo of Thana, retired Mamlatdar, and a great devotee of Baba, has written an article

on this subject (Dakshina) in "Shri Sai Leela" magazine, Vol.VII, P.6-26, in which he says

amongst other things, as follows:-

"Baba did not ask Dakshina from all. If some gave Dakshina without being asked, He sometimes

accepted it; and at other times He refused it. He asked it from certain devotees only. He never

demanded it, from those devotees, who thought in their minds that Baba should ask them for

it, and then they should pay it. If anybody offered it against His wish, He never touched it, and

if he kept it there, He asked him to take it away. He asked for small or big amounts from

devotees, according to their wish, devotion and convenience. He asked it, even from women

and children. He never asked all the rich for it, nor from all the poor."

"Baba never got angry with those from whom He asked Dakshina, and who did not give it. If any

Dakshina was sent, through some friend, who forgot to hand over the same to Baba, He

reminded him somehow of it and made him pay it. On some occasons, Baba used to return

some sum from the amount tendered as Dakshina, and ask the donor to guard it or keep it in

his shrine for worship. This procedure benefited the donor or devotee immensely. If anybody

offered more than he originally intended to give, He returned the extra amount. Sometimes,

He asked more Dakshina from some, than what they originally intended to give and, if they had

no money, asked them to get or borrow from others. From some, He demanded Dakshina three

or four times a day."

"Out of the amount collected as Dakshina, Baba spent very little for His own sake, viz., for

buying Chilim (clay pipe) and fuel for His Dhuni (sacred fire), and all the rest, He distributed as

charity in varying proportions to various persons. Various rich devotees at the instance and

suggestion of Radha-Krishna-Mai brought all the paraphenalia of the Shirdi Sansthan. Baba

always used to get wild and scolded those, who brought costly and rich articles. He said to Mr.

Nanasaheb Chandorkar, that all His property consisted of one koupin (codpiece), one stray

piece of cloth, one Kafni and a tumrel (tinpot), and that all the people troubled Him by

bringing all these unnecessary, useless and costly articles."

Woman and wealth are the two main obstacles in the way of our Pramartha (spiritual life); and

Baba and provided in Shirdi two institutions, viz., Dakshina and Radha-Krishna-Mai. Whenever

they came to Him, He demanded Dakshina from them, and asked them to go to the 'SCHOOL'

(Radha-Krishna-Mai's house). If they stood these two tests well, i.e. if they showed that they

were free from attachment for woman and wealth, their progress in spirituality was rapid and

assured by Baba's grace and blessings.

Mr. Deo has also quoted passanges from the Gita and Upanishads; and shown that charity given

in a holy place and to a holy personage conduces to the donors' welfare to a great degree.

What is more holy than Shirdi and its Presiding Deity -- Sai Baba?

Chapter 15

Naradiya Kirtan - Paddhati - Mr. Cholkar's Sugarless Tea - Two Lizards.

The readers may remember that mention was made in the 6th Chapter regarding the Rama-

Navami Festival in Shirdi; how the festival originated and how in the early years there was a

great difficulty in getting a good Hardidas for performing Kirtan on that occasion, and how

Baba permanently entrusted this function (Kirtan) to Dasganu permanently. Now in this Chapter

we shall describe the manner in which Dasganu was performing the Kirtan.

Naradiya Kirtan-Paddhati

Generally our Haridasas, while performing the Kirtan, wear a gala and full dress. They put on a

head-dress, either a pheta or a turban, a long flowing coat with a shirt inside, an uparane

(short dhotar) on the shoulders and the usual long dhotar from the waist below. Dressed in this

fashion for some Kirtan in the Shirdi village, Dasganu once went to bow to Baba. Baba asked

him - "Well, bridegroom! Where are you going dressed so beautifully like this?" 'For performing

a Kirtan' was the reply. Then Baba said - "Why do you want all this paraphemalia-coat, uparani

and pheta etc, doff all that before Me, why wear them on the body?" Dasganu immediately took

them off and placed them at the Baba's Feet. From that time Dasganu never wore these things

while performing the Kirtan. He was always bare from waist upwards; a pair of `chiplis' was in

his hand and a garland round his neck. This is not in consonance with the practice generally

followed by all the Hardidasa, but this is the best and the purest method. The sage Narada,

from whom the Kirtan-Paddhati originated, wore nothing on his trunk and head. He carried a

'veena' in his hand, and wandered from place to place everywhere singing the glory of the Lord.

Mr. Cholkar's Sugarless Tea

Initially, Baba was known in Poona and Ahmednagar Districts, but Nanasaheb Chandorkar, by

his personal talks and by Dasganu, by his splendid Kirtans, spread the fame of Baba in the

Konkan (Bombay Presidency). In fact, it was Dasganu - May God bless him-who, by his beautiful

and inimitable Kirtans, made Baba available to so many people there. The audience, who come

to hear the Kirtans have different tastes. Some like the erudition of the Haridas; some his

gestures, some his singing, some his wit and humour, some his preliminary dissertation on

Vedanta, and some others, his main stories and so on; but among them, there are very few,

who by hearing the Kirtan get faith and devotion or love for God or saints. The effect of

hearing Dasganu's kirtan on the minds of audience was however electric, as it were. We give an

instance here

Dasganu was once performing his Kirtan and singing the glory of Sai Baba, in the Koupineshwar

temple in Thana. One Mr. Cholkar, a poor man serving as a candidate in the Civil Courts in

Thana, was amongst the audience. He heard Dasganu's Kirtan most attentively and was much

moved. He there and then mentally bowed and vowed to Baba saying - "Baba, I am a poor man,

unable to support my family. If by your grace, I pass the departmental examination, and get a

permanent post, I shall go to Shirdi, fall at Your Feet and distribute sugar -candy in Your name."

As good luck would have it, Mr.Cholkar did pass te examination and did get the permanent post

and now it remained for him to fulfil his vow, the sooner the better. Mr. Cholkar was a poor

man with a large family to support; and he could not afford to pay for the expenses of a Shirdi

trip. As is well said, one can easily cross over Nahne ghat in Thana District or even the Sahyadri

Range; but it is very difficult for a poor man to cross Umbareghat, i.e., the threshold of his

house. As Mr. Cholkar was anxious to fulfill his vow as early as possible, he resolved to

economize, cut down his expenses, and save money. He determined not to use sugar in his

diet; and began to take his tea without it. After he was able to save some money in this way,

he came to Shirdi, took Baba's darshan, fell at His Feet, offered a coconut, distributed it with a

clean conscience along with sugar-candy as per his vow and said to Baba that he was much

pleased with His darshan and that his desires were fulfilled that day. Mr. Cholkar was in the

Masjid with his host Bapusaheb Jog. When the host and the guest both got up and were about

to leave the Masjid, Baba spoke to Jog as follows:- "Give him (your guest) cups of tea, fully

saturated with Sugar." Hearing these significant words, Mr. Cholkar was much moved, he was

wonderstruck, his eyes were bedewed with tears, and he fell at Baba's Feet again. Mr. Jog was

also curious about this direction, regarding the teacups to be given to his guest. Baba wanted

by His words to create faith and devotion in Cholkar's mind. He hinted as it were, that He got

the sugar-candy as per his vow and that He knew full well his secret determination not to use

sugar in his diet. Baba meant to say, "If you spread your palms with devotion before Me, I am

immediately with you, day and night. Though, I am here bodily, still I know what you do;

beyond the saven seas. Go wherever you will, over the wide world, I am with you. My abode is

in your heart and I am within you. Always worship Me, Who is seated in your heart, as well as,

in the hearts of all beings, blessed and fortunate, indeed, is he who knows Me thus."

What a beautiful and important lesson was thus imparted by Baba to Mr. Chokar !

Two Lizards

Now we close this Chapter, with a story of two little lizards. Once Baba was sitting in the

Masjid. A devotee sat in front of Him, when a lizard tick-ticked. Out of curiosity, the devotee

asked Baba whether this tick ticking of the lizard signified anything; was it a good sign or a bad

omen? Baba said that the lizard was overjoyed as her sister from Aurangabad was coming to see

her. The devotee sat silent, not making out the meaning of Baba's words. Immediately, a

gentleman from Aurangabad came on horseback to see Baba. He wanted to proceed further,

but his horse would not go, as it was hungry and wanted grams. He took out a bag from his

shoulders to bring grams and dashed it on the ground to remove dirt. A lizard came out

therefrom and in the presence of all, climbed up the wall. Baba asked the questioner devotee

to mark her well. She at once went strutting to her sister. Both sisters met each other after a

long time, kissed and embraced each other, whirled round and danced with love! Where is

Shirdi and where is Aurangabad? How should the man on horseback come there from

Aurangabad with the lizard? And how should Baba make the prophesy of the meeting of the two

sisters? All this is really very wonderful and proves the omniscience -- the all-knowing nature of

Baba.

Post Script

He who respectfully reads this Chapter or studies it daily, will get all his miseries removed by

the grace of the Sadguru Sai Baba, Hence:

Chapters 16 & 17

These two Chapters relate the story of a rich gentleman, who wanted Brahma-Jnana, quickly

from Sai Baba.

Preliminary

The last Chapter described how Mr. Cholkar's vow of small offering was completed and

accepted. In that story, Sai Baba showed that He would accept with appreciation any small

thing offered with love and devotion, but if the same thing was offered with pride and

haughtiness, He would reject it. Being Himself full of Sat-Chit -Anand (Existence, Knowledge

and Bliss) He did not care much for more outward formalities but if an offering was made in

meek and humble spirit, the same was welcome and He accepted it with pleasure and avidity.

In fact there is no person more liberal and benevolent than a Sadguru, like Sai Baba. He cannot

be compared to the Chintamani jewel (the Philosopher's stone which satisfies desires), the

Kalpataru (the Celestial Tree which fulfills our desires) or the the Kamadhenu (the Celestial

Cow which yields what we desire), for they give us only what we desire; but the Sadguru gives

us the most precious thing that is inconceivable and inscrutable (The reality). Now let us hear,

how Sai Baba disposed of a rich man, who came to Him and implored Him to give him Brahma-

Jnana.

These was a rich gentleman (unfortunately his name and whereabouts are not mentioned) who

was very prosperous in his life. He had amassed a large quantity of wealth, houses, field and

lands, and had many servants and dependents. When Baba's fame reached his ears, he said to a

friend of his, that he was not in want of anything, and so he would go to Shirdi and ask Baba to

give him Brahma-Jnana, which, if he got, would certainly make him happier. His friend

dissuaded him, saying, "it is not easy to know Brahman, and especially so for an avaricious man

like you, who is always engrossed in wealth, wife and children. Who will, in your quest of

Brahma-Jnana, satisfy you that won't give away even a pice in charity?"

Not minding his friend's advice, the fellow engaged a return-journey tanga and came to Shirdi.

He went to the Masjid, saw Sai Baba, fell at His Feet and said, "Baba, hearing that You show

the Brahman to all who come over here without any delay, I have come here all the way from

my distant place. I am much fatigued by the journey and if I get the Brahman from You, my

troubles will be well-paid and rewarded." Baba then replied, "Oh, My dear friend, do not be

anxious, I shall immediately show you the Brahman; all My dealings are in cash and never on

credit. So many people come to Me, and ask for wealth, health, power, honour, position, cure

of diseases and other temporal matters. Rare is the person, who comes here to Me and asks for

Brahma-Jnana. There is no dearth of persons asking for wordly things, but as persons interested

in spiritual matters are very rare, I think it a lucky and auspicious moment, when persons like

you come and press Me for Brahma-Jnana. So I show to you with pleasure, the Brahman with all

its accompaniments and complications."

Saying this, Baba started to show him the Brahman. He made him sit there and engaged him in

some other talk or affair and thus made him forget his question for the time being. Then He

called a boy and told him to go to one Nandu Marwari, and get from him a hand-loan of Rs.

five. The boy left and returned immediately, saying that Nandu was absent and his house ws

locked. Then Baba asked him to go to Bala grocer and get from him, the said loan. This time

also, the boy was unsuccessful. This experiment was repeated again twice or thrice, with the

same result.

Sai Baba was, as we know, the living and moving Brahman Incarnate. Then, some one may ask -

"Why did He want the paltry sum of five rupees, and why did He try hard to get it on loan?

Really He did not want that sum at all. He must have fully known, that Nandu and Bala were

absent, and he seems to have adopted this procedure as a test for the seeker of Brahman. That

gentleman had a roll or bundle of currency notes in his pocket, and if he was really earnest, he

would not have sat quiet and be a mere onlooker, when Baba was frantically trying to get a

paltry sum of Rs. five. He knew that Baba would keep His word and repay the debt, and that

the sum wanted was insignificant. Still he could not make up his mind and advance the sum.

Such a man wanted from Baba the greatest thing in the world, viz., the Brahma-Jnana! Any

other man, who really loved Baba, would have at once given Rs. five, instead of being a mere

onlooker. It was otherwise with this man. He advanced no money nor did he sit silent, but

began to be impatient, as he was in a haste to return and implored Baba saying- "Oh Baba,

please show me the Brahman soon." Baba replied - "Oh my dear friend, did you not understand

all the procedure that I went through, sitting in this place, for enabling you to see the

Brahman? It is, in short this. For seeing Brahman one has to give five things, i.e. surrender five

things viz. (1) Five Pranas (vital forces), (2) Five senses (five of action and five of perception),

(3) mind, (4) intellect and (5) ego. This path of Brahma-Jnana of self-realization is 'as hard as

to tread on the edge of a razor'.

Sai Baba then gave rather a long discourse on the subject, the purport of which is given below

Qualifications for Brahma-Jnana or Self-Realization

All persons do not see or realize the Brahman in their lifetime. Certain qualifications are

absolutely necessary. (1) Mumuksha or intense desire to get free. He, who thinks that he is

bound and that he should get free from bondage and works earnestly and resolutely to that

end;and who does not care for any other thinks, is qualified for the spiritual life. (2) Virakti or

a feeling of disgust with the things of this world and the next. Unless a man feels disgusted

with the things, emoluments and honors, which his action would bring in this world and the

next, he has no right to enter into the spiritual realm. (3) Antarmukhata (introversion). God has

created our senses with a tendency to move outward and so, man always looks outside himself

and not inside. He who wants self-realization and immortal life, must turn his gaze inwards,

and look to his inner Self. (4) Catharsis from (Purging away of) sins. Unless a man has turned

away from wickedness, and stopped from doing wrong, and has entirely composed himself and

unless his mind is at rest, he cannot gain self-realization, even by means of knowledge. (5)

Right Conduct. Unless, a man leads a life of truth, penance and insight, a life of celibacy, he

cannot get God-realization. (6) Preferring Shreyas, (the Good) to Preyas (the Pleasant). There

are two sorts of things viz., the Good and the Pleasant; the former deals with spiritual affairs,

and the latter with mundane matters. Both these approach man for acceptance. He has to

think and choose one of them. The wise man prefers the Good to the Pleasant; but the unwise,

through greed and attachment, chooses the Pleasant. (7) Control of the mind and the senses.

The body is the chariot and the Self is its master; intellect is the charioteer and the mind is the

reins; the senses are the horses and sense-objects their paths. He who has no understanding

and whose mind is unrestrained, his senses unmanageable like the vicious horses of a

charioteer, does not reach his destination (get realization), but goes through the round of

births and deaths; but he who has understanding and whose mind is restrained, his senses being

under control, like the good horse of a charioteer, reaches that place, i.e., the state of selfrealization,

when he is not born again. The man, who has understanding as his charioteer

(guide) and is able to rein his mind, reaches the end of the journey, which is the supreme

abode of the all-pervading, Vishnu (lord). (8) Purification of the mind. Unless a man discharges

satisfactorily and disinterestedly the duties of his station in life, his mind will not be purified

and, unless his mind is purified, he cannot get self-realization. It is only in the purified mind

that Viveka (discrimination between the Unreal and the Real), and Vairagya (Non-attachment

to the unreal) crop up and lead on the self -realization. Unless egoism is dropped, avarice got

rid of, and the mind made desireless (pure), self-realization is not possible. The idea that 'I am

the body' is a great delusion, and attachment to this idea is the cause of bondage. Leave off

this idea and attachment therefore, if you want to get to the Self-realization. (9) The necessity

of a Guru. The knowledge of the self is so subtle and mystic, that no one could, by his own

individual effort ever hope to attain it. So the help of another person-Teacher, who has himself

got self-realization is absolutely necessary. What others cannot give with great labour and

pains, can be easily gained with the help of such a Teacher; for he has walked on the path

himself and can easily take the disciple, step by step on the ladder of spiritual progress. (10)

and lastly the Lord's Grace is the most essential thing. When the Lord is pleased with any body,

He gives him Viveka and Vairagya; and takes him safe beyond the ocean of mundane existence,

"The Self cannot be gained by the study of Vedas, nor by intellect, nor by much learning. He,

whom the Self chooses, by him It is gained. To him the Self reveals Its nature", says the Katha

Upanishad.

After the dissertation was over, Baba turned to the gentleman and said - "Well sir, there is in

your pocket the Brahma (or Mammon) in the form of fifty-times five(Rs.250/-) rupees; please

take that out." The gentleman took out from his pocket the bundle of currency notes, and to

his great surprise found, on counting them, that there were 25 notes of 10 rupees each, Seeing

this ominiscience of Baba, he was moved and fell at Baba's Feet and craved for His blessings.

Then Baba said to him, "Roll up your bundle of Brahma viz. Currency notes. Unless you get rid

completely of your avarice or greed, your will not get the real Brahma. How can be, whose

mind is engrossed in wealth, progeny and prosperity, expect to know the Brahma, without

removing away his attachment for the same? The illusion of attachment or the love for money

is a deep eddy (whirlpool) of pain full of crocodiles in the form of conceit and jealousy. He,

who is desireless, can alone cross this whirlpool. Greed and Brahma are as poles asunder; they

are eternally opposed to each other. Where there is greed, there is no room for thought or

meditation of the Brahma. Then how can a greedy man get dispassion and salvation? For a

greedy man there is no peace, neither contentment, nor certainty (steadiness). If there be

even a little trace of greed in mind, all the Sadhanas (spiritual endeavors) are of no avail. Even

the knowledge of a well-read man, who is not free from the desire of the fruit or reward of his

actions, and who has got no disgust for the same, is useless and can't help him in getting selfrealization.

The teachings of a Guru are of no use to a man, who is full of egoism, and who

always thinks about the sense-objects. Purification of mind is absolutely necessary; without it,

all our spiritual endeavors are nothing, but useless show and pomp. It is, therefore, better for

one to take only what he can digest and assimilate. My treasury is full, and I can give anyone,

what he wants, but I have to see whether he is qualified to receive what I give. If you listen to

Me carefully, you will be certainly benefited. Sitting in this Masjid, I never speak any untruth."

When a guest is invited to a house, all the members of the household and other friends and

relations that happen to be present, are entertained, along with the guest. So all those that

were present in the Masjid at this time, could partake of the spiritual feast that was served by

Baba for the rich gentleman. After getting Baba's blessings, one and all, including the

gentleman left the place quite happy and contented.

Special Characteristic of Baba

There are many Saints, who leaving their houses, stay in forest, caves or hermitages and

remaining in solitude, try to get liberation or salvation for themselves. They do not care for

other people, and are always self-absorbed. Sai Baba was not of such a type. He had no home,

no wife, no progency, nor any relations, near or distant. Still, He lived in the world (society).

He begged His bread from four or five houses, always lived at the foot of the (Neem) tree,

carried on wordly dealings, and taught all the people how to act. and behave in this world.

Rare are the Sadhus and Saints who, after attaining God-vision, strive for the welfare of the

people. Sai Baba was the foremost of these and, therefore, says Hemadpant.

"Blessed is the country, blessed is the family, and blessed are the chaste parents where This

extraordinary, transcendent, precious and pure jewel (Sai Baba) was born."

Chapters 18 & 19

How Hemadpant was Accepted and Blessed

Stories of Mr. Sathe and Mrs. Deshmukh - Encouraging Good Thoughts to Fruition-Variety in

Upadesh-Teachings Readings Slander, and Remuneration for Labour.

In the last two Chapters, Hemadpant described, how a rich gentleman, aspiring for quick

Brahma-Jnana, was treated by Baba, and now in these two Chapters, he describes how

Hemadpant, himself, was accepted and blessed by Baba, how Baba encouraged good throughts

and fructified them; and gives His teachings regarding Self-improvement, slander and

remuneration for labour.

Preliminary

It is a well-known fact, that the Sadguru looks first to the qualifications of his disciples; and

then gives them suitable instructions, without unsettling their minds in the least, and leads

them on towards the goal of self-realization. In this respect, some say that what the Sadguru

teaches or instructs, should not be divulged to others. They think that their instructions

become useless, if they are published. This view is not correct. The Sadguru is like a monsoon

cloud. He pours down profusely, i.e., scatters widely his nectar-like teachings. These, we

should enjoy and assimilate to our heart's content; and then serve others with them, without

any reserve. This rule should apply, not only to what he teaches in our waking state, but to the

visions he gives us in our dreams. To quote an instance: Budhakowshik Rishi composed his

celebrated Ram-raksha stotra, which he had seen in his dream.

Like a loving mother forcing bitter but wholesome medicines down the throats of her children

for the sake of their health, Sai Baba imparted spiritual instructions to His devotees. His

method was not veiled or secret, but quite open. The devotees who followed His instructions

got their object. Sad-gurus like Sai Baba open our (eyes of the) intellect and show us the divine

beauties of the Self, and fulfill our tender longings of devotion. When this is done, our desire

for sense-objects vanishes, twin fruits of Viveka (discrimination) and Vairagya (dispassion or

non-attachment) come to our hands; and knowledge sprouts up even in the sleep. All this we

get, when we come in contact with Saints (Sad-guru), serve them and secure their love. The

Lord, who fulfills the desires of His devotees, comes to our aid, removes our troubles and

sufferings, and makes us happy. This progress or development is entirely due to the help of the

Sadguru, who is regarded as the Lord Himself. Therefore, we should always be after the Sadguru,

hear His stories, fall at His Feet and serve Him. Now we come to our main story.

Mr. Sathe

There was a gentleman named Mr. Sathe, who had attained some publicity many year ago

during Crowford Regime, which was put down by Lord Reay, the then Governor of Bombay. He

suffered servere losses in trade. Other adverse circumstances gave him much trouble, and

made him sad and dejected. Being restless, he thought of leaving home; and going out to a

distant place. Man does not generally think of God, but when difficulties and calamities

overtake him, he turns to Him and prays for relief. If his evil actions have come to an end, God

arranges his meeting with a Saint, who gives him proper directions regarding his welfare. Mr.

Sathe had similar experience. His friends advised him to go to Shirdi, where so many people

were flocking to get Sai Baba's darshan, for getting peace of mind and the satisfaction of their

wants. He liked the idea, and at once came to Shirdi in 1917. Seeing Baba's Form, which was

like Eternal Brahma, Self-luminous, Spotless and Pure, his mind lost its restlessness and became

calm and composed. He thought, that it was the accumulation of merits in his former births,

that brought him to the Holy Feet of Baba. He was a man of strong will. He at once started to

make a parayana (study) of Guru-charitra. When the reading was finished in the saptaha (seven

days), Baba gave him a vision that night. It was to this effect: Baba with Guru-charitra in His

hand was explaining its contents to Mr. Sathe, who was sitting in front and listening carefully.

When he woke up, he remembered the dream and felt very happy. He thought that it was

extremely kind of Baba. Who awakens souls like his that are snoring in ignorance, and makes

them taste the nectar of Guru-charitra. Next day, he informed Kakasaheb Dixit of this vision,

and requested him to consult Sai Baba regarding its meaning or significance -- whether one

saptah (week's) reading was sufficient or whether he should begin again. Kakasaheb Dixit, when

got a suitable opportunity, asked Baba - "Deva (Oh God), what did you suggest to Mr. Sathe by

this vision? Whether he should stop or continue the saptaha? He is a simple devotee, his desire

should be fulfilled and the vision explained to him, and he should be blessed." Then Baba

replied - "He should make one more saptah of the book; if the work be studied carefully, the

devotee will become pure and will be benefited, the Lord will be pleased and will rescue him

from the bondage of the mundane existence."

At this time, Hemadpant was present there. He was shampooing Baba's Legs. When he heard

Baba's words, he thought in his mind as follows - "What! Mr. Sathe read for a week only and got

a reward; and I am reading it for forty years with no result! His seven days' stay here becomes

fruitful while my seven years' stay (1910 to m1917) goes for nothing. Like a Chatak bird I am

ever waiting for the Merciful Cloud (Baba) to pour its nectar on me; and bless me with His

instructions." No sooner did this thought cross his mind, Baba knew it then and there. It was

the experience of the Bhaktas that Baba read and understood all their thoughts, and that He

suppressed the evil thoughts and encouraged the good ones. Reading Hemadpant's mind Baba

at once asked him to get up, go to Shama (Madhavrao Des hpande), get from him Rs. 15/- as

Dakshina, sit and chitchat with him for a while and then return. Mercy dawned in Baba's mind,

and so he issued this order. And who could disobey Baba's order?

Hemadpant immediately left the Masjid and came to Shama's house. He had just bathed, and

was wearing a dhotar. He came out and asked Hemadpant - "How is it that you are here now? It

seems that you have come from the Masjid. Why do you look restless and dejected? Why are

you alone? Please sit and rest, while I shall just do my worship and return: in the meanwhile

you please take pan-vida (leaves and betel nuts etc.) let us then have a pleasant chat." After

saying his, he went inside and Hemadpant sat alone in the front varandah. He saw in the

window a wellknown Marathi book named 'Nath-Bhagwat.' This is a commentary by the Saint

Ekanath, on the eleventh Skandha (chapter) of the bigger Sanskrit work, the Bhagwat. At the

suggestion or recommendation of Sai Baba, Messrs. Bapusaheb Jog and Kakasaheb Dixit read

daily in Shirdi, BhagwadGeeta with its Marathi commentary named Bhawartha-Deepika or

Jnaneshwari (A dialogue between Krishna and His friend devotee Arjuna) and Nath Bhagwat (A

dialogue between Krishna and His servant devotee Uddhava) and also Ekanath's othe big work,

viz. Bhawartha Ramayana. When devotees came to Baba and asked Him certain questions. He

sometimes answered them in part, and asked them to go and listen to the readings of the

above-mentioned works, which are the main treatises of Bhagwat Dharma. When the devotes

went and listened, they got full and satisfactory replies to their questions. Hemadpant also

used to read daily some portions of the book Nath-Bhagwat.

That day, he did not complete the daily portion of his reading, but had left it unfinished in

order to accompany certain devotees, who were going to the Masjid. When he took up the book

from Shama's window and casually opened, it, he found, to his surprise, that the unfinished

portion turned up. He thought that Baba sent him very kindly to Shama's house for enabling him

to complete his daily reading. So he went throught the unfinished portion and completed it. As

soon as this was over, Shama, after doing his worship came out, and the following conversation

took place between them.

Hemadpant :- I have come with a message from Baba. He has asked me to return with Rs. 15/-

as Dakshina from you, also to sit with you for a while and have a pleasant chitchat and then

return to the Masjid with you.

Shama (with surprise):- I have no money to give. Take my 15 Namaskaras (bows) in lieu of

rupees as Dakshina, to Baba.

Hemadpant:- Alright, your Namaskaras are accepted. Now let us have some chitchat. tell me

some stories and Leelas of Baba, which will destroy our sins.

Shama:- Then sit here for a while. Wonderful is the sport (Leela) of this God (Baba). You know

it already. I am a village rustic, while you are an enlightened citizen. You have seen some more

Leelas since your coming here. How should I describe them before you? Well, take these leaves,

betel nut and chunam and eat the pan-vida; while I go in, dress myself and come out.

In a few minutes Shama come out and sat talking with Hemadpant. He said - "The Leela of this

God (Baba) is inscrutable; there is no end to His Leelas. Who can see them? He plays or sports

with His Leelas, still He is outside of (unaffected by) them. What do we rustics know? Why does

not Baba Himself tell stories? Why does He send learned men like you to fools like me? His ways

are inconceivable. I can only say, that they are not human." With this preface Shama added, -

"I now remember a story, which I shall relate to you. I know it personally. As a devotee is

resolute and determined, so is Baba's immediate response. Sometimes Baba puts the devotees

to sereve test; and then gives them 'Upadesh' (instructions).

As soon as Hemadpant heard the word 'Upadesh', a flash of lightning crossed, through his mind.

He at once remembered the story of Mr. Sathe's Guru-charitra reading and thought that Baba

might have sent him to Shama, in order to give peace to his restless mind. However, he curbed

this feeling, and began to listen to Shama's stories. They all showed how kind and affectionate

Baba was to His devotees. Hemadpant began to feel a sort of joy while hearing them. Then

Shama began to tell the following story.

Mrs. Radhabai Deshmukh

There was an old woman by name Radhabai, She was the mother of one Khashaba Deshmukh.

Hearing Baba's fame, she came to Shirdi with the people of Sangamner. She took Baba's darshan

and was much satisfied. She lov ed Baba intimately and resolved in her mind, that She should

accept Baba as her Guru, and take some Upadesh from Him. She knew nothing else. She

determined to fast herself unto death, so long as Baba did not accept her, and give her any

Upadesh or Mantra. She stayed in her lodging and left off taking any food or water for three

days. I was frightened by this ordeal of the old woman, and interceded with Baba on her

behalf. I said, "Deva, what is this You have started? You drag so many persons here. You know

that old lady. She is very obstinate and depends on You entirely, She has resolved to fast unto

death, if You don't accept and instruct her. If any thing worse happens, people will blame You,

and say that Baba did not instruct her, and consequently she met her death. So take some

mercy on her, bless her and instruct her." On seeing her determination, Baba sent for her,

changed the turn of her mind by addressing her as follows:-

"Oh mother, why are you subjecting yourself to unnecessary tortures and hastening your death?

You are really My Mother and I am your child. Take pity on Me and hear Me through. I tell you

My own story, which if you listen carefully, will do you good. I had a Guru. He was a great Saint

and most merciful. I served him long, very long; still he would not blow any Mantra into My

ears. I had a keen desire, never to leave him but to stay with and serve him; and at all costs

receive some instructions from him. But he had his own way. He first got my head shaved and

asked Me two pice as Dakshina. I gave the same at once. If you say that as My Guru was

perfect, why should he ask for money and how should he be called desireless? I replied plainly

that he never cared for coins. What had he to do with them? His two pice were (1) Firm Faith

and (2) Patience or perseverance. I gave these two pice or things to him, and he was pleased.

"I resorted to My Guru for 12 years. He brought Me up. There was no dearth of food and

clothing. He was full of love nay, he was love incarnate. How can I describe it? He loved Me

most. Rare is a Guru like him. When I looked at him, he seemed as if he was in deep

meditation, and then we both were filled with Bliss. Night and day, I gazed at him with no

thought of hunger and thirst. Without him, I felt restless. I had no other object to meditate,

nor any other thing than My Guru to attend. He was My sole refuge. My mind was always fixed

on him. This is one pice Dakshina. Saburi (Patience or perseverance) is the other pice. I waited

patiently and very long on My Guru and served him. This Saburi will ferry you across the sea of

this mundane existence. Saburi is manliness in man, it removes all sins and afflictions, gets rid

of calamities in various ways, and casts aside all fear, and ultimately gives you success. Saburi

is the mine of virtues, consort of good thought. Nishtha (Faith) and Saburi (Patience) are like

twin sisters, loving each other very intimately."

"My Guru never expected any other thing from Me. He never neglected Me, but protected Me at

all times. I lived with him, and was sometimes away from him; still I never felt the want or

absence of his love. He always protected Me by his glance, just as the tortoise feeds her young

ones, whether they are near her or away from her on the other side of the river bank, by her

loving looks. Oh mother, My Guru never taught Me any Mantra, then how shall I blow any

Mantra in your ears? Just remember that Guru's tortoise-like loving glance gives us happiness.

Do not try to get Mantra or Upadesh from anybody. Make Me the sole object of your thoughts

and actions; and you will, no doubt, attain Paramartha (the spiritual goal of life). Look at Me

whole-heartedly, and I in turn look at you similarly. Sitting in this Masjid, I speak the truth,

nothing but the truth. No Sadhanas, nor proficiency in the six Shastras, are necessary. Have

faith and confidence in your Guru. Believe fully, that Guru is the sole Actor or Doer. Blessed is

he who knows the greatness of his Guru and thinks him to be Hari, Hara and Brahma (Trimurti)

Incarnate."

Instructed in this way, the old lady was convinced; she bowed to Baba and gave up her fast.

Hearing this story carefully and attentively, and marking its significance and appropriateness,

Hemadpant was most agreeably surprised. Seeing this wonderful Leela of Baba, he was moved

from top to toe, he was overflowing with joy, his throat was choked, and he was not able to

utter a single word. Shama, on seeing him in this condition asked him, - "What is the matter

with you, why are you silent? How many innumerable Leelas of Baba shall I describe!"

Just at that time the bell in the Masjid began to ring, proclaiming that the noon-worship and

Arati ceremony had begun. Therefore, Shama and Hemadpant hurried to the Masjid. Bapusaheb

Jog had just started the worship. Women were up in the Masjid, and men were standing below

in the open courtyard and they were all loudly singing the Arati in chorus to the

accompaniment of drums. Shama went up, pulling Hemadpant with him. He sat to the right and

Hemadpant in front of Baba. On seeing them, Baba asked Hemadpant to give the Dakshina

brought from Shama. He replied that Shama gave Namaskaras in lieu of Rupees and that he was

there in person. Baba said, "Alright, now let Me know whether you both had a chitchat, and if

so, tell Me all that you talked about." Not minding the sounds of the bell, the drum and the

chorus songs, Hemadpant was eager to tell what they had talked and started to narrate it.

Baba was also anxious to hear, and so He left the bolster and leaned forward. Hemadpant said

all that they talked about was very pleasant, and that especially the story of the old lady was

most wonderful and that on hearing it, he thought that His Leela was inexplicable, and under

the guise of that story, He really blessed him. Baba then said - "Wonderful is the story. How

were you blessed? I would like to know everything in detail from you, so tell Me all about it."

Then Hemadpant related in full the story, which he had heard a little while before, and which

had made a lasting impression on his mind. Hearing this Baba was much pleased and asked him

- "Did the story strike you and did you catch its significance?" He replied - "Yes, Baba the

restlessness of my mind has vanished and I have got true peace and rest, and come to know the

true path."

Then Baba spoke as follows: - "My method is quite unique. Remember well, this one story, and

it will be very useful. To get the knowledge (realization) of the Self, Dhyana (meditation) is

necessary. If you practice it continuously, the Vrittis (thoughts) will be pacified. Being quite

desireless, you should meditate on the Lord, Who is in all the creatures, and when the mind is

concentrated, the goal will be achieved. Meditate always on My formless nature, which is

knowledge incarnate, consciousness and bliss. If you cannot do this, meditate on My Form from

top to toe as you see here night and day. As you go on doing this, your Vrittis will concentrate

on one point and the distinction between the Dhyata (meditator), Dhyana (act of meditation),

Dhyeya (this meditated upon) will be lost and the meditator will be one with the Consciousness

and be merged in the Brahman. The (mother) tortoise is on one bank of the river, and her

young ones are on the other side. She gives neither milk, nor warmth to them. Her mere glance

gives them nutrition. The young ones do nothing, but remember (meditate upon) their mother.

The tortoise glance is, to the young ones, a downpour of nectar, the only source of sustenance

and happiness. Similar is the relation, between the Guru and disciples."

When Baba uttered these last words, the chorus of the Arati songs stopped and all cried out

loudly in one voice: "Victory be to our Sadguru Sai Maharaj, Who is Existence, Knowledge and

Bliss." Dear readers, let us imagine, that we are at this time, standing amongst the crowd in

the Masjid; and let us join them in this Jayajayakar.

After the Arati ceremony was over, Prasad was distributed. Bapusaheb Jog advanced as usual,

and after saluting Baba, gave into His hand a handful of sugar-candy. Baba pushed all this

quantity into the hands of Hemadpant and said to him, "If you take this story to heart and

remember it well, your state will be sweet as the sugar-candy, all your desires will be fulfilled

and you will be happy." Hemadpant bowed before Baba and implored, "Do favour me like this,

bless and protect me always." Baba replied - "Hear this story, meditate on it and assimilate its

spirit. Then you will always remember and meditate on the Lord, Who will manifest Himself to

you."

Dear readers! Hemadpant got Prasad of sugar-candy then; and we now get the Prasad of sugar -

candy or nectar of this story. Let us drink it to out heart's content, meditate on it, and

assimilate it, and be strong and happy by Baba's grace. Amen!

Towards the end of the 19th Chapter Hemapter Hemadpant had dealt with some other matters,

which are given below.

Baba's Advice Regarding our Behaviour

The following words of Baba are general and invaluable. If they are kept in mind and acted