|
Sri Sathya Sai Baba Avatar |
|
General Index
Sai Satcharitha
The Life Story of Shri Shiridi Sai Baba
Thursday
Reading – Day 1
Index
Chapter I
Salutations -- The Story of Grinding Wheat and
Its Philosophical Significance.
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.
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.
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.
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.
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.
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.
Shri Sai Satcharitra
Chapter I
Salutations -- The Story of Grinding Wheat and
Its Philosophical Significance.
A ccording 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 Wordly 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 rotoated 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 themselves, 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
A part 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 afflications 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 wordly 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."
Bow to Shri Sai -- Peace be to all
Back to Index
Shri Sai Satcharitra
Chapter II
O bject 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
I n 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
H emadpant 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 life-stories? 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
bed-side 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 to. 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
O n 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 body-consciousness 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
H emadpant 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).
Bow to Shri Sai - Peace be to all
Back to Index
Shri Sai Satcharitra
Chapter III
S ai 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
A s 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
T he 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
L ight 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
traverse. 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 self-realization.
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
E verybody 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
T he 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
O ne 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 wire-puller 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.
Bow to Shri Sai - Peace be to all
Back to Index
Shri Sai Satcharitra
Chapter IV
SAI BABA’S FIRST ADVENT IN SHIRDI
M ission 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
L ord 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
T he 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
I t 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
A n 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
S ai 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
H ow 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
T he 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
N obody knew the parents, birth or
birth-place 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 necessary repairs, additions and
alterations have been made now by the Sansthan. (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 were spent on
this building, but all the 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.
Bow to Shri Sai - Peace be to all
Back to Index
Shri Sai Satcharitra
Chapter V
B aba’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
A s 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 arm-pit 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
W hen 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
court-yard of Khandoba’s temple. The carts were loosened in the
open court-yard 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
thence-forth he became known as Sai Baba.
Contact with Other Saints
S ai 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 house-holder 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
I n 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 these 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
M r. 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 this was done by Laxman
Kacheshwar Jakhadi. 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
T o 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 that "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
S ai 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
F ive 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.
Bow to Shri Sai - Peace be to all
Back to Index
Shri Sai Satcharitra
Chapter VI
RAMA-NAVAMI FESTIVAL AND MASJID
REPAIRS
E fficacy 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
W here 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
fore-head 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 I and Thou, 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 care-free. 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
O ne, 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. He too was blessed by Sai
Baba 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
T here 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
T his 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
T hings 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 red-powder 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 bee-hive 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
A nother 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.
Bow to Shri Sai Baba - Peace be to all
Back to Index
Shri Sai Satcharitra
Chapter VII
W onderful 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
S ai 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. Princes and poor people were
treated alike by Him. 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.
People were immensely benefited by having a
darshana of Baba. 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
B aba 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
I n the year 1910 A.D., Baba was sitting
near the Dhuni on Divali holiday and warming Himself. He was
pushing fire-wood 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
O n 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 arm was dressed by the leper
devotee, Bhagoji Shinde. 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, 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
devotees 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.
Bow it Shri Sai -- Peace be to all
Back to Index |
|