The Essential Sai Satcharita

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Chapter 28 describes the incredible ways in which Baba drew his devotees to Shirdi. Baba pulled Lala Lakhmichand, the Burhanpur lady and Megha to Shirdi, like a boy who pulls a sparrow with a string. Lakhmichand and the Burhanpur lady dreamt of Baba, while Hari Vinayak Sathe sent Megha to meet Sai Baba.

A devout man named Lakhmichand once dreamt of a saintly person, and a few days later, he attended a Kirtan by Das Ganu in Dattatreya Bijur's house, and became totally devoted to Baba. That very night, his friend, Shankar Rao, asked him to accompany him to Shirdi. Lakhmichand eagerly accepted, and borrowing 15 rupees for his expenses, he set out, with his friend, to Shirdi. At Shirdi, he experienced Baba's compassion and all-pervasiveness when Baba asked, "What was the necessity to borrow 15 rupees to make this pilgrimage?" Baba disapproves of His devotees borrowing money to go on pilgrimages. Next is the story of the Burhanpur lady. Unfortunately, her name is not mentioned. She dreamt that Baba came to take Bhiksha of Khichdi from her. After some time, her husband got transferred to Akola. So, without further delay, they went to Shirdi. However, for the first fortnight, she was unable to make her offering of Khichdi to Baba. So, one day, she prepared the Khichdi and went to the Dwarka Mai, but the curtain was drawn. Not minding this, she went up and served her Khichdi, and Baba ate it with great relish.

Now for the story of Megha, who was so greatly transformed that Baba wept on his demise. Here is how Megha was first drawn to Shirdi. One Hari Vinayak Sathe was working in Kheda, where he met Megha, a Gujarati Brahmin from Viramgaon. Sathe was interested in Megha's spiritual welfare, and urged him to go to Shirdi and meet his Sadguru. Megha was reluctant to go as he felt that he would descend into hell if he bowed before a Muslim. However, he did eventually go to Shirdi, and as soon as he entered the Dwarka Mai, Baba flew into a rage and threatened to beat him, and drove him away. Nonetheless, Megha stayed on and performed service to Baba in a quiet manner. After a few days, Megha left Shirdi only to soon return for he considered Baba to be the living form of Lord Shiva. He ceaselessly chanted the name "Sai Shankar, Sai Shankar" from morning till night. He prayed to Lord Shankar with a childlike innocence, and as Shankar was fond of bael leaves, he was determined to worship his Sai Shankar with Bilva Patra. As there were no Bilva Patra in or around Shirdi, he trudged two or three miles every day to procure them from the forest. He also collected wild flowers that Baba loved, and after worshipping all the deities in the village, he came to the Dwarka Mai, and performed ritualistic worship of Baba. Megha also performed the noon Aarti for Baba. This he did by standing on one foot. He held the Aarti platter in his right hand, and with his left hand, he rang the gong of the bell. Baba evidently liked the way he performed Aarti, and would delay the Aarti if Megha was late.

On Makar Sankranti day, Megha was keen to give Sai Shankar a bath with the holy water of the Godavari. He pestered Baba to allow him to do so. Baba gave in to his requests and agreed. At once, Megha set out barefoot with an empty vessel, unmindful that he had to walk back and forth a total distance of 16 miles. In those days, the road to Kopargaon was a treacherous one. The road was an uneven dirt road full of holes and pits. It was lined by dense trees, where dacoits hid and waylaid the unsuspecting traveller. Megha, however, was not bothered by these thoughts, as his heart was filled with devotion and joy. After fetching the holy water, he asked Baba to be seated so that he could bathe Him. Baba tried His level best to dissuade him, but Megha was determined. Finally, Baba said, "Megha, the head is the most important part, so just pour water on my head." However, Megha, in his zeal, poured the entire pot all over Baba. Megha was then astounded to see that only Baba's head was wet, and the rest of His body was dry.

Baba, on one occasion, gave Sakshatkar to Megha, saying, "Megha, draw a trident." A few days later, a Ramdasi presented Baba with a Pindi, which Baba presented to Megha. Thus, Baba blessed him and also strengthened his faith in his Ishta Devta, Lord Shiva. Upon Megha's demise in 1912, the Shiv Ling was housed in the Gurustaan.

Having narrated this incredible story, I will take the opportunity to narrate some more Leelas. The first Leela is about Nanasaheb Chandorkar's father, Govind Chandorkar. Once, it so happened that there was a misunderstanding between Govind and the local Muslims. Upset with this, he told his family members not to associate with any Muslim. In his family, his word was law, so his family members distanced themselves from their Muslim friends and neighbours. At that time, his son, Nana, was away on a tour. When he returned, the family briefed him about the turn of events, and of his father's decision to stay away from Muslims. This made Nana quite uncomfortable as he knew that his father thought that his Guru, Sai Baba, was a Muslim. He wondered how he was going to convince his father that Baba was neither Hindu, nor Muslim, but was way above these distinctions. He was unsure of his father's stance in this matter, and he felt that he would rather die than forsake Baba. Nonetheless, he told his father that he would like to discuss something with him. He couldn't believe his ears when his father said, "My Guru is Sakaram Maharaj, but your Guru is Sai Baba. So, even if Sai Baba is a Muslim, He is still your Guru, and you may most certainly continue to worship Him. There is no objection from me on this." Nana gratefully thanked his father. He was overjoyed and amazed at the way Baba influenced his father's orthodox mind and changed it for the better, just as He had done with Megha. What was it that this Guru could not do? Time and again, Baba had changed people, both internally and externally. Going back to when Megha first visited Shirdi to take Baba's Darshan, Baba roared at him, saying, "You are a high class Brahmin, and I'm the meanest of means, a Yavana! You will get polluted, so go back this very moment!" This was Baba's Rudra Roop at display. Baba was waiting to develop Megha spiritually, which He did by working on him internally, by showing him Leela after Leela. Megha, on the other hand, was changed for life. Every time he did the Aarti, he saw Lord Shiva in the place of Baba. (Reference: Ambrosia in Shirdi, by Ramalinga Swami.)

In another incident, there was a devotee who experienced Baba's Leela during the course of his work in the customs office. Unfortunately, this devotee's name is not mentioned. One day, a bundle of custom bills were checked and verified by a customs officer and given to him. He was sure that he had kept them safely in the drawer of his desk. Knowing that the officer would recall them later, he wanted to keep them ready on his desk. But to his utter dismay, they were not to be found. He made a thorough search, but could not trace them. He feared that he might be reprimanded, or worse, might even lose his job. So he prayed to Baba. That day passed without the officer asking for the bills. The next day, rather scared, he went to the office and found the bills neatly placed on the table. He wondered who could have done this as he was the last person to leave, and the first person to enter the office. He remembered locking the office in the evening before leaving, and opening it in the morning. Who, but Baba, could have entered the closed office and done this? "No door is necessary for my entry. I have neither shape nor size. I am always everywhere," Baba had once said to Megha, when He had asked him to draw a trident. (Reference: Ambrosia in Shirdi, by Ramalinga Swami.)

Baba had a unique way of drawing his devotees to Shirdi. Professor R. Vishkanta, a resident of Bangalore, was one such devotee who was fortunate to be blessed by Baba when he was just seven years old. The professor states, “Way back in 1944, when I was seven years old, my father passed away under tragic circumstances on June 30th. After the eleven-day rituals, I went to school on the twelfth day, and returned home at about 12:15 p.m. My mother was in the kitchen preparing lunch for us. As lunch was not yet prepared, I started playing in the corridor of our home. Our home was situated at the rear end of a huge plot of land. Suddenly, I saw a young lad of about nine years standing at the front gate. He was very handsome, with a light complexion. He was wearing a white Kafni and had a white cloth tied around his head. At that time, we knew nothing about Sai Baba. Possibly, Baba thought that I would be scared if He appeared as an old man wearing a Kafni, hence He appeared as a young lad.

“The young lad approached me and said in a very pleasant voice, ‘I would like to meet your mother.’ This he said in Kannada, the local language of Bangalore. At that time, we were residing in Gandhinagar. In those days, needy boys would come to our home at lunch time, and my mother provided them with a nutritious, satisfying meal. They were referred to as ‘Varada Anna’ which means ‘he who comes once a week.’ I thought the lad was one of those boys, so holding him by his hand, I dragged him along the corridor and stopped a few yards away from the kitchen. Then I shouted, ‘Amma, someone has come to meet you.’ The young boy was standing on my left side and had placed his right hand on my shoulder. His foot was crossed at the right ankle and was resting on top of his left foot. He was standing exactly as Baba is seen standing in the photograph on His way to Lendi Bagh.

“On hearing me call out, my mother came out of the kitchen. In dismay, she said, ‘Oh, you have come on a very wrong day. I have nothing to give you at this moment, but if you can wait till the meal is cooked then I will surely feed you.’ My mother was full of anguish and despair because after my father passed away, the creditors from whom my grandfather had borrowed money had seized everything that we owned. We were virtually left with nothing, except the clothes on our back. In a very pleasant voice, the young lad said, ‘Amma, that is why I have come. I know you are in deep trouble.’ Then he handed my mother a small photograph of Baba in his ‘Abhaya Hasta’ pose (with his right hand raised in a blessing posture). He then said, ‘This is Sai Baba of Shirdi. Worship Him and all your troubles will cease.’ He then patted me on my shoulder and left. Unfortunately, that photograph got lost when we moved from the affluent Gandhinagar to a less affluent neighbourhood in Malleswaram. In reality, without our knowledge, Baba had drawn us close to Him, as we had moved to our new home that was very close to a Baba temple.”

These are Baba’s words: “My man, even if he is in another country or thousands of miles away, I shall bring him to me by tying a rope to his legs” (Ovi 15, chapter 28, Shri Sai Satcharitra). Just like a small boy would draw a sparrow to himself by tying a string to its leg and pulling it, Baba drew his devotees to Him in a similar manner.

Once you are drawn into His flock, worship Him earnestly by placing Him in your heart. Then all your troubles will cease, and when troubles do crop up, Baba will pull you out of them in His own incomparable way. (This Leela was narrated by Professor R. Vishkanta in 2015.)

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The Leelas in chapter 27 give us a glimpse of Baba's love for Shama, and how He wanted to give Shama several religious texts so that he could benefit from them. The first story is about Kaka Mahajani, who comes to the Dwarka Mai with a copy of the Eknath Bhagvat, hoping that Baba would return it with His blessings. But, Baba gives the book to Shama instead. Shama protests, but to no avail. Mahajani then brings another copy, which Baba blesses and returns to him. The main story of this chapter is about a Ramdasi, who used to read the Vishnu Sahasranam every day. Baba lies to him, saying that He has a terrible stomach ache which would abate with Senna powder. The concerned Ramdasi immediately leaves to get the powder. Then, Baba comes down, steals his book and gives it to Shama. Shama is unwilling to accept it as he thinks that Baba is trying to cause a fight between them, and that is exactly what happens. But Baba pacifies the Ramdasi, and Shama gives him a copy of the Pancharatna Gita instead, which the Ramdasi gladly accepts. The next Leela is of Babusaheb Jog, who receives a copy of the Gita Rahasya written by Lokmanya Tilak. Baba blesses the book and returns it to Jog. These incidents show that Baba encouraged His devotees to read these texts and inculcate them into their lives. Finally, Baba gives Mantra Upadesh to Laxmibai Khaparde, and asks her to continuously chant the words "Raja Ram, Raja Ram."

I shall now talk about the importance of reciting the Vishnu Sahasranam Stotra, and give a brief introduction to it. The chanting of Nama, or the divine name, has an important place in the disciplines advocated in the Bhakti Marg. This adoration of the Divine by names takes two forms - Japa and Stotra. Japa is the silent repetition generally of a single Divine Name, or a Mantra, which may also have a long formula. The Stotra, however, is invariably uttered aloud and it may include the chanting of verses conveying the glory and attributes of the Divine. The Sahasranam is perhaps the most popular and holiest form of Stotras among devotees. The word 'Sahasranam' means the thousand names of the Lord. It may be asked, 'What devotional purpose can the elaboration of names serve?' Inward concentration is the essence of devotional practice, but inward concentration is also the most difficult to practise. Even a great man like Arjuna said to Lord Krishna in the Gita, "Today, of all Sahasranams, the Vishnu Sahasranam is known as The Sahasranam." The mind is fickle, turbulent, powerful and unyielding. To control and concentrate it is as difficult as controlling the wind itself. So aspirants treading the path of devotion are given practices of varying subtlety for communion with the Divine. Concentrated meditation is of the highest form of communion. Japa comes next, and Stotra, the external worship, comes after that. While meditation and Japa can be done only very imperfectly by the majority of men, Stotra and external worship can be practised much more successfully, and with greater devotional satisfaction. Hence, the importance of Stotra as a devotional practice.

A Stotra has six characteristics, viz., salutation, benediction, statement of the doctrine, praise of the deity and His attributes, description of His valour, form, deeds and prayer. In elaborate Stotras, like the Vishnu Sahasranam, that often take the shape of long, literary pieces, these features can be clearly seen. These are brought out through the selection of meaningful names that are strung together into verses. Vishnu Sahasranam is a part of the Shanti Parva of the Mahabharata. Tradition says that the Vishnu Sahasranam was composed by Sanaka, one of the Kumaras. When Yudhishthira posed the question: "Who is that Being who is Supreme Lord of all, the sole refuge of all, and by praising and worshipping whom, man gains what is good and attain salvation?" Bhishma responded to the question, in the presence of Lord Krishna, by narrating the Vishnu Sahasranam, the thousand names of Vishnu.

Shama and Vishnu Sahasranam

Just as Lord Krishna bestowed His grace upon Arjuna and Uddhav, so did Baba bestow His grace upon Shama. But the method was very different. Baba's method was unusual and inscrutable. Once a Ramdasi came to Shirdi, and took his Asan in the Sabha Mandap of Dwarka Mai. Every morning, he would read the Pothi. One day, Baba complained of stomach ache. Shama, who was nearby, asked Him what the matter was. Baba said that He had a terrible stomach ache, and asked the Ramdasi to go and fetch some Sonmukhi to relieve Him of the pain. As soon as the Ramdasi left, Baba left His seat and took the Vishnu Sahasranam from the bundle of books belonging to the Ramdasi. Baba then gave it to Shama and asked him to keep it. Shama was very upset and said, "I don't want your Pothi." However, Baba insisted that he keep it. Shama angrily said, "Deva, first you lied saying that you had a stomach ache. Then you went and stole his book. You steal the book and give it to someone and that person is thought to be a robber. You, on the other hand, talk sweetly to the onlookers so that your name remains unblemished. From where did you learn how to lie and steal?" To that, Baba replied, "Arre Shamya, is this lying or stealing?" This was just like Lord Krishna speaking sweetly to the Gopis, stealing their butter, and then lying that He had not done so. At that moment, Shama was very angry, and he said, "You are a great Lord. You lie and steal. But does anyone call you a liar or a robber? I must be mad because I listen to you, and do as you say. I tolerate whatever you do and say. To top it all, you talk sweetly, swear by my feet and neck, and use devious and cunning ways to get your work done. You say one thing and do another." At that very moment, the Ramdasi returned from the market, and seeing the Vishnu Sahasranam in Shama's hand, got very angry. He called Shama a thief. Baba pacified him and said, "Arre Ramdasya, you profess to be a Ramdasi, wear ochre and practise Bhakti. Yet, you cannot control your anger. You are so possessive of a book? Aren't you ashamed to wear ochre, not honour it and to know its significance? Shama, don't get upset at his outburst. Take this Udi and go." (Reference: Shri Sai Satcharita, chapter 27)

Shama came to Shirdi from Nimongaon when he was two years old. He studied up to the seventh class in Marathi medium. As he lived in a remote village, he was not exposed to people who spoke correct and good Marathi. His way of speaking was like that of a rustic. Baba, out of mercy, gave him the Vishnu Sahasranam and asked him to recite it. This was an impossible task, because Shama could not read Sanskrit. But, by Baba's grace, he not only learnt it by heart, but could recite it correctly and explain its meaning. A time came when scholars, like Kaka and Professor Narke, came to him for an explanation of the complicated Sanskrit phrases. (Reference: Shirdiche Sai Baba, K.B.Gavankar)

How Baba protected Ambarkar

A.G. Ambarkar, a resident of Dombivali, Mumbai, is devoted to Baba. He strongly believes that the universe cannot function without Baba's grace, and that we are able to breathe because of His benevolence. Each breath we take is because of Him. Yet we are filled with false arrogance. When we are unable to fully know ourselves, then how can we comprehend the greatness of Baba? Just hand over your life to Baba and then you will realise what He will do for you. On Bhaubeej, two days after Deepavali in 1999, terrorists had planted a bomb in one of the bogies of the Mumbai-Ambarnath train, which exploded at Kalyan Station. On that day, Ambarkar was working the night shift at the Transportation Department, which was close to the railway station. That night, around 11 p.m., his colleague suggested that they go and have a meal. They went to a restaurant, and Baba saved them from injury and death. They had hardly started the meal when they heard a loud earth-shattering sound of the explosion. Shortly after, they heard sirens of the police vans and the fire brigade. It was then that Ambarkar realised that there was an explosion in the Ambarnath train. The impact of the explosion had not spared the building where he worked, even though it was quite some distance away. The glass panes of the windows had shattered and there was debris all around, but by Baba's grace, no one was hurt in the building. Upon completing the night shift, while returning home, he saw the destruction caused by the explosion. The bogie was a mangled mass of soot-covered steel.

The next evening, he was apprehensive of travelling by train. Ambarkar's mind was in a turmoil. He had seen the devastation caused by the explosion. Nevertheless, he lit incense in front of Baba, applied Udi to his forehead, and set out. On the way, Ambarkar decided that he would board the train to Kalyan and avoid the Ambarnath train. He reached Dombivali station, and the Kalyan train arrived. But he was still a bit frightened. He finally boarded the train and found the bogie empty. Ambarkar looked around, and on the track outside, he saw bundles that were tied in a cotton sheet. His heart skipped a beat and he thought if those two bundles are filled with explosives, then he will be blown to smithereens. So, he decided to go to the rear of the bogie. At that very moment, he heard Baba's voice, loud and clear, "Arre Vedya, marnala beethos. Wah re! Kuthe pan gelas tari te yenarach. Tithech ubhi raha." Roughly translated, it is "You fool, you are afraid of death? No matter where you go, death will definitely come. Just stay where you are." Hearing Baba say this, Ambarkar was overwhelmed. He thought of how much concern Baba had for him, and his mind lost all fear. Ambarkar said to himself, "Fool, death is waiting behind your back. Death is inevitable, no matter where you go, but Baba is in front of you. Chant His name. Baba will help you cross this ocean of materialistic life and give you the strength to walk on the path of salvation." In chapter 27 of the Shri Sai Satcharita, Baba Himself extols the power and significance of chanting His name (Naam Jap). He spoke thus to Shama: "Naam can smash mountains of sin. Naam can sever bondage of the physical body. Naam can eradicate and destroy millions of evil passions. Chanting the name can break the neck of death itself. It avoids the pull of the birth-death cycle. Naam, when chanted with conscious effort, is excellent. Chanted without conscious effort is not bad either. Even if it comes from the lips unexpectedly, it will reveal its power. There is no easier means than Naam to purify the heart. It is the adornment of the tongue. Naam nourishes the spiritual life." (Reference: Shri Sai Sagar magazine, Ram Navami edition, March-April 2000.)

Next is the incredible story of Baba giving Mantra Upadesh to Laxmibai Khaparde. What deep Rinanubandhik ties they had. Laxmibai Khaparde was a gentle, cultured, kind, affluent and devout lady. Gajanan Maharaj was her guru. Before he took Samadhi, he directed his devotees to go to Shirdi, assuring them that Baba would look after their Samsarik and Adhyatmik welfare very well. Many devotees like Khaparde, Dhumal and Booty came to Shirdi on Maharaj's advice.

The Rinanubandhik ties between Laxmibai and Baba were inscrutable. In 1912, Laxmibai came to Shirdi and stayed for seven months, while her husband stayed for four months. Every day, she prepared Bhog for Baba, and only after Baba accepted Naivedya and partook of it did she have her meal. On March 4th, 1912, she was rather late in bringing the Naivedya. Baba, perceiving her utter love and devotion, bent the rule of prohibiting females from entering the Sanctum Sanctorum after the curtain was drawn. He not only allowed Laxmibai to come up with her platter, but also let her do Charan Seva. The incident is beautifully described in the Shri Sai Satcharita, chapter 27.

Baba eagerly eats the food served by Laxmibai, while showing indifference to many a platter full of delicious savouries and Panch Pakwan. Shama becomes curious about this and asks Baba, "Why this partiality?" Baba says, "Shamya, how can I describe the excellence of this food?" Baba then describes four of her previous births. Each birth had a strong bond of love and devotion towards Him. Baba voraciously eats the food, and belches, expressing his satisfaction. Laxmibai then does Charan Seva. Baba, in turn, gently presses the hands that are massaging His feet. This is the transference of Shaktipat. He tells her softly to chant "Raja Ram, Raja Ram." This she said to the end of her life.

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The first Leela in Chapter 26 is about Bhakta Pant, who, in order to avoid committing Guru Droha, takes permission from his guru before visiting Shirdi for Baba’s Darshan. The next story is about the epileptic son of a devotee named Harish Chandra Pithale, and how Baba cures the boy of his disease. Lastly, there is the story of Ambadekar, who decides to end his wretched life, but is given a copy of the Shri Swami Samartha's Charita, which helps change his mind, and prevents him from taking his own life.

In this chapter, a devotee named Bhakta Pant, who had received initiation from another guru, wishes to have Baba's Darshan. But, he is worried that he may be doing Guru Droha. So, when he was invited by his friends to accompany them to Shirdi, he first took consent from his guru before proceeding to Shirdi. When they reached Shirdi, everyone entered the Dwarka Mai and had Darshan, but Pant fell down unconscious. After he was revived, Baba reassured him saying, "Whatever the situation, never leave the place of your own guru." What a wonderful lesson for him and for all of us, as these days, there are many gurus and we tend to constantly change our gurus.

The second Leela is about Shama’s visit to Nagpur, where he meets Tajuddin Baba (whom Baba used to call 'the Golden tree'). Upon his return to Shirdi, when Baba asked him about the places he had visited in Nagpur, Shama eagerly tells Baba about his Darshan of Shri Narayan Maharaj in a tiny village of Bhet in Kedgaon. He tells Baba that Narayan Maharaj had a big Darbar and thousands of people went for his Darshan. He repeated this again and again. After being silent for some time, Baba said, "Aple baap to aple baap (Only our father is our father). No matter how much he may beat you, shout at you, disagree with you or punish you, he will always have sympathy and empathy for you and no one else will. I am your father. So what do you have to do with others?" In his characteristic way, Baba taught Shama a valuable lesson, which was: Do not look down or talk ill of others, especially a Satpurush, for the ill effects of it will be experienced by future generations. Your guru and father should be treated with love and respect. Do whatever Seva you can for both of them and have total faith in them. (Reference: Shri Sai Leela, ank 5, year 17, 1940.)

The next story is about Harish Chandra Pithale, who worked as a salesman in the Ghram Company. After a short illness in April 1910, his eldest son died, leaving behind his wife and a little son. The family was grief-stricken and did not know how to find solace. At that time, they attended a Kirtan at the house of a co-employee named Raghunath Tendulkar. The Sai Baba Kirtan was performed by none other than Das Ganu Maharaj. By the end of the Kirtan, Pithale’s entire family became totally devoted to Baba. They were so eager to have Baba's Darshan that they kept singing "Darshan de Sai Baba" from morning till night. That was one of Das Ganu's Bhajans. Then, after a long wait, they were able to visit Shirdi. At Shirdi, Harish Chandra and his family sat near the Dhuni Mai. As they got up to go to the Wada, his third son, Dwarkanath, who had been suffering from a convulsive disorder, got an attack right there and nearly fell into the Dhuni Mai. With great presence of mind, the child’s mother held her child in time. The mother was frightened and distraught, and she wept inconsolably. Baba said, "Aai, don't be frightened. Allah Malik will make him alright." And taking Udi from the Dhuni, He applied it on the child’s forehead. Dwarkanath recovered, and thenceforth, never had a convulsion again. Before leaving Shirdi, Baba gave three rupees to Harish Chandra, saying that He had already given him two rupees in the past, and now He is giving him three rupees, and asked him to worship the coins. Here, Baba identifies Himself with Swami Samarth, who had given his father the two rupees. (Reference: Sai Leela magazine, ank 7, year 4, 1926.)

Baba absolutely disapproved of any devotee contemplating suicide. In chapter 26 of the Shri Sai Satcharita, there is a story of a man named Ambadekar, who was so fed up with his wretched and destitute life that he decided to end his life. However, at that juncture, Shagun Meru Naik came to him, and gave him Swami Samarth’s Charita. Ambadekar read the Charita, which changed his mind and he did not follow through with his plan. Baba firmly says, "Never ever contemplate suicide, no matter how hard life is, as you will have to come back again to complete that part of your wretched life. Also, you will keep your ancestors hungry and unhappy, as you will not be there to perform Shradh." Suicide is a selfish act committed to evade suffering, or escape from duty and obligations to others and to God. It has far-reaching consequences for the individual's soul. It is a violation of the covenant with God and neglect of your duty. Hindus believe that human life is very precious as it is obtained after hundreds of births. Life provides each human being with a unique opportunity to pursue liberation and escape from the cycle of births and deaths to attain immortality, and make a quantum jump into the higher planes of existence. It is for this reason that Baba frowned upon suicide.

I shall conclude this chapter with the Leela of Professor Vishkanta, who also attempted suicide to escape from life's difficulties. As a child, when Prof. Vishkanta’s father passed away, life became extremely difficult for the family. His mother was unable to make both ends meet. Prof. Vishkanta recalls, “The following years were riddled with hardship. Poverty was killing us. My mother, who fed so many poor Brahmin boys, was unable to provide a square meal for her children. More often than not, we had to go to bed hungry. I had two elder brothers, an elder sister and a younger sister. My elder sister once explained to us our plight. She said, ‘We are in deep trouble because of father’s death. Promise me that come what may, even if you have to go hungry for long periods of time, you will never ever beg.’ At that time, I was only eight years old. I decided to take up a job, and I started working in a printing press that belonged to my father’s friend. The owner, knowing our plight, gave me this job as I would not accept alms. My job was to sort out ten thousand lined sheets every week, and to discard the sheets that didn’t have straight lines. For this, I was paid one rupee per week. Whenever I came home and handed the rupee to my mother, she would cry. My mother, who used to once live like a queen, with maids to serve her, was now cooking food in different homes as and when opportunities arose.

Despite the hardships, I continued my education, and graduated from school and joined college. When I was in the 2nd year of college, my health was in shambles. The food deprivation and the state of near starvation had taken their toll on my health. Due to hyperacidity, my intestines were riddled with multiple ulcers which were confirmed by x-rays. I was admitted to the Government Victoria Hospital, where they treated me for a few days. In the hospital, I was fortunate to receive two square meals. However, the doctor in charge asked the superintendent to discharge me, saying, ‘Why kill the poor boy in this hell? Let him go home and die peacefully.’ When I overheard this, my spirit was completely shattered. When I was discharged, the doctor prescribed some antacids and sedatives. My family was not of much help to me, and I felt that I was more of a liability to them. In utter desperation, I decided to end my wretched life.

Over the week, I collected a handful of sedatives from various pharmacies. Then I wrote a letter stating: ‘To whom it may concern, I am ending my life and no one is responsible for my action.’ Then I swallowed the entire lot of sedatives late one night. My mother, who used to wake up very early every morning, came to my room to check on me and tried to awaken me. Then she saw the letter that I had written and it dawned on her what had happened. She started shaking me vigorously and began sobbing. As all this was taking place, I was ‘out of my body’ and looking down at my mother. In vain, I was trying to tell her that I was fine and happy now. But she couldn’t see or hear me. But what surprised me the most was that an old man, who resembled Sai Baba, was standing there. I could clearly see that He was not at all pleased. In fact, He was quite vexed and angry at what I had done. An ambulance was called and my body was taken to the hospital. Since the link between my body and soul was not severed, I could perceive the pain of my body. In the operating theatre of the hospital, my body was laid on a table, while I sat on top of a steel cupboard and gazed down at everyone. But most importantly, Baba had come along and was standing next to the cupboard, very close to me, or my soul. The doctor and his assistants first cleaned out my stomach. Then they used a defibrillator and gave electric shocks on my chest. At that moment, Baba, who was standing next to me, thumped me on my back and commanded, ‘Get in at once.’ I was sucked into my body and slowly woke up. I was kept in the hospital for observation, and in the afternoon, the doctor discharged me. After this terrible experience, things started improving in my life. I and my siblings became well-educated and well-settled in life. But most importantly, we have all become ardent devotees of Baba.” We are given this body and are responsible for all the happenings, good or bad. We have to undergo the cycle in this life and clear the debt. This should be done in this life only. Otherwise, it will be carried forward to our next life. We cannot escape the cycle of Karma. (This Leela was narrated by Professor R. Vishkanta in November 2014.)

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The Leelas in chapter 25 are all about Damu Anna Rasne, and how he sought refuge at Baba's feet as he had no offspring, and the unique way in which Baba blesses him by giving him four mangoes. Two other Leelas mentioned in this chapter are about Damu's business speculations on cotton and grain, and how Baba prevents him from doing so, thereby saving him from severe financial losses. I shall now narrate his life story, then talk about how he resolved to bring a flag every year for Ram Navami as a token of his gratitude for Baba for blessing him with children.

The ancestors of Damodar Savalram Rasane hailed from Rashin. They were known as the Rashinkars, but later adopted the surname Rasane. Damodar Rasane received Baba's blessings for a child in the most remarkable and unexpected manner, and thereby, he became the means for spreading Baba's fame. He was a very humble man, who sold bangles and utensils to earn a living. All his transactions yielded good profits, and he soon became rich. He had everything in life, but had no children although he married twice. Astrological curiosity made him explore his horoscope, and he found that a Paapi (Ketu) was seated in the Putrastan, and there was no Guru (Jupiter) influence to overcome this. The local astrologers he consulted declared that it was impossible for him to have a child in this life. Damodar had heard of Sai Baba and went to see Him. Baba had kept about eight mangoes from a basket to be given to him. The rest of the mangoes in the basket were taken away by the local children, who wanted more. When Baba said that there were no more mangoes, the children pointed to the eight mangoes. Baba said that they were for Damya, but the children said that Damya was not around. "I know that he is on his way. He is coming," said Baba. When Baba went out, some of the children took away four mangoes, leaving behind only four mangoes. Baba gave Damodar the four mangoes, saying, "Eat and die." Damodar was perturbed by hearing the inauspicious word 'die'. Noticing his perplexity, Mhalsapati told him that it was a blessing to die at Baba's feet. All the while, Baba was enjoying this exchange. The word 'die', which He used, did not refer to physical death, but to the spiritual death, which is the same as Brahma Pramada coming upon one who gets deeper into Samsarik life with the birth and death of progeny and family. Baba said, "Damya, do not eat these mangoes yourself, but give them to your wife." Damya asked, "Which wife should I give them to?” Baba replied, “Give them to your second wife. She will have eight children. The first two will be boys. Name the first Daulatshah and the second Tanashah." Taking up his notebook immediately, Damya wrote down the two names. As stated by Baba, Damya’s wife gave birth to exactly eight children, one after another, and their sexes were in the same order given by Baba. It took 15 years for all their children to be born. Perhaps there is an astrological explanation for this. In Damya's horoscope, there was no ‘Guru Balam’ to overcome the Paapi influence. But the all-knowing and all-powerful guru of Damya was Baba, and His Balam (strength), together with His favourable glances, could overcome the adverse influence of all the planets put together.

Damya’s first son was named Daulatshah, who came to be known as Nanasaheb Rasane. Nanasaheb became the trustee of the Shri Sai Baba Sanstan, and did a lot of work for the Sanstan. He carried on Baba's propaganda by spreading the Sai faith through lectures and other means, and he was fully deserving of the name Daulatshah. Damya, deriving a blessing of this very rare sort, became the means by which Baba's fame (for bestowing progeny and other blessings) got widely publicised in Ahmednagar. This was around 1895-97. Damya, wishing to show his gratitude, undertook to pay for the expenses of a grand flag-procession ceremony that took place every Ram Navami day. Two very tall flags were nicely decorated and carried from the mosque through the streets of Shirdi on that day every year, and finally brought back to be installed at Baba's Masjid to remain there as a mark of the stay of the very compassionate saint. Not content with this service, Damya was always ready to undertake further work and expense for Baba in other matters as well, such as the reconstruction of the Masjid.

Baba saves Damya from incurring financial losses

On one occasion, Damya was advised by a cotton trader to invest Rs. 50,000 in cotton trading and earn a profit of lakhs within a short period of time. Damya wrote to Shama to ask Baba for permission to make the investment. When the letter came to Baba, Baba said, "Damya wants to catch the sky. His head is wrong. He is trying to think of lakhs. Write to him that his present position is not bad, and ask him not to think of lakhs." Damya, with great regret, had to drop the idea of cotton speculation. Finally, he thought he would directly go and meet Baba and induce Baba to give him permission by offering a share of the profits to Baba. He went to Shirdi, and while massaging Baba's legs, he was thinking of his plan. Reading his thoughts, Baba said, "Damya, I am not a part of it," that is, Baba was not going to be a partner in any speculation or similar affair. Baba did not want money at all, and if he did, then such a speculation was not necessary for Him.

On another occasion, Damya wanted Baba's permission to trade in grain, but Baba once again refused. Damya's friends were of the opinion that since grain prices were rising, storing grain would yield more than cent percent profit, so Damya was keen to invest in this. But Baba said, "Arre, you will be buying at five seers and selling at seven seers." For a month or two, the prices were rising and Baba's prophecies seemed to be falsified. But that year, because there were abundant rains, the crops were excellent, so the prices fell and the grain hoarders suffered huge losses. Damya discovered that Baba had saved him from another calamity.

I will now narrate the Leela of how Baba's tooth got enshrined in Pune's Shivaji Nagar temple that was built by Nanasaheb Rasane.

Baba gives His tooth to Kashibai

When Kashibai got married, she left her parents’ home in Shirdi and went to Niphad, as her husband was from Niphad. She was quite happy at her in-laws' home. They were farmers and were economically stable. However, a year later, her husband died. Kashibai was pregnant at that time. A son was soon born to her, and she named him Madhav. When Madhav was five months old, she returned to Shirdi and stayed with her parents. Kashibai did all the household chores and looked after Madhav. Her parents were rather poor, so when Madhav was about two years old, she decided to work in the fields. Every day, she brought Madhav to the Dwarka Mai early in the morning, and then went to work. At dusk, she used to take Madhav back home. Thus, Madhav was left entirely in Baba's care. When Madhav turned four, he started doing chores for Baba. Baba gave him one rupee every day. Kashibai, however, struggled to make ends meet. One day, she came to pick Madhav and she accosted Baba saying, "Baba, you give huge amounts of money to all and sundry. How come you give my Madhav only one rupee even though he does your chores? This is not fair." Baba calmly replied, "The money I give others can stop at any time, but I will never stop giving money to Madhav. I am your Saviour, the saviour of destitute women like you." Kashibai could not understand what Baba was saying, and she yelled, "Oh, my husband died five years ago." Baba flew into a rage hearing this. Seeing His ferocious form, Kashibai stealthily took Madhav home. Frightened, she did not go to the Masjid for the next two or three days. Baba, however, kept asking where Madhav was. He then sent a messenger to fetch him. Kashibai and Madhav came to the Dwarka Mai, and stood meekly before Baba. Baba smiled and beckoned them to come closer. Then, gently pulling out His loose tooth, He placed it in a handful of Udi, and tied it in an old rag and gave it to Kashibai, saying, "Keep this safely with you. Allah Bhala Karega." On returning home, Kashibai made a talisman of the tooth and Udi, and tied it around Madhav's right arm. When Kashibai died, Madhav decided to take his family and live at Niphad. (Reference: Shri Sai Leela magazine, 1976.)

How Baba's tooth became enshrined in a Pune temple

Damu Anna Rasane lived in Ahmednagar, but later moved with his family to Pune, where he purchased a Chawl (a multi-storey building) in Shivaji Nagar. In 1945, his son, Nanasaheb, bought two rooms in the Chawl and converted it into a shrine. Devotees from far and near flocked there to attend the Aartis and festivals. Gradually, the numbers started growing. On Thursdays and festival days, the shrine was packed to suffocation. Nanasaheb realised that soon a temple would have to be built to accommodate the devotees. He sought the help of another devotee named Nikam. Nikam was working for the police department in Khed, and upon Nanasaheb's request, he resigned from his job and came to Pune.

A small temple was built in front of Rasane Chawl, and Baba's photograph was worshipped with due formalities. Nikam put all his energies into building the temple. He also looked after its maintenance and overall administration. One night, He had a vivid dream in which Baba told him to go to Niphad and get His tooth from Madhav. This was easy as he had already met Madhav several times in Shirdi. Around the same time, Madhav also dreamt of Baba asking him to give the tooth to the person who will visit him the following day. Nikam went to Madhav's house in Niphad, and found Madhav waiting for him. Madhav was surprised to hear about Nikam's dream, and he happily handed over the talisman. In 1950, Shri Narasimha Swamiji did the Sthapana of the photograph, together with Baba's tooth and Chillum. The tooth and Chillum are housed in the silver Padukas of Baba in this temple. This is a beautiful temple, and is a must-see. Before concluding this chapter, I will give a brief account of the wonderful Seva that this humble man and his family did for Baba. Damu Anna's elder son, Nanasaheb, did great service for Baba as a trustee of the Shirdi Sai Baba Sansthan. He was responsible for the smooth working of the Prasadalaya, which soon flourished. Damu Anna, on the other hand, spared no expenses in doing Seva for his Guru. He, along with Anna Chinchanekar, purchased the land in front of the Nandi so that the Sabha Mandap of the Samadhi Mandir could be extended. More details on his philanthropic deeds will be described in the chapter on the building of the Samadhi Mandir.

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In the first Leela of Chapter 24, Baba explains the importance of sharing food with others and offering it first to God and the Guru before consuming it ourselves. In the next Leela, we get a glimpse of Baba's wit and humour when He playfully tells Anna Chinchanekar that he is trying to kiss Mausibai while they were both massaging Baba in the Dwarka Mai. Mention is also made in the chapter of an incident where Baba reprimands a devotee for interfering with Mausibai's Seva.

The main story in Chapter 24 is about Dabholkar, who went to the Dwarka Mai on a Sunday and started massaging Baba's feet. Baba noticed some puffed grams stuck in the folds of Dabholkar's coat sleeve. Jokingly, Baba said, "He went to the bazaar and quietly ate the grams without sharing it with anybody." Baba then, using the story as an example, teaches us that before we have a meal, we ought to offer it first to Baba, then to others around us, and only then enjoy the meal ourselves. When the food is offered to Baba, it becomes Prasad and turns into Ambrosia. Whatever we are about to eat, be it stale or freshly prepared, delicious or not, or even if it be leftovers, if we are going to consume it or partake of it, we must first offer it to Baba so that it becomes Satvik.

Baba advises us that we should first remember Him before our senses, mind and intellect enjoy sensory objects. The senses can never remain without the objects. But if those objects are first offered to the Guru, the attachment to them will naturally vanish. Similarly, all our thoughts regarding desire, anger, avarice, should first be offered and directed to the Sadguru, which helps in eradicating those thoughts. When we think that Baba is close by or present, then the question whether the object (that we are about to enjoy) is fit to be enjoyed or not will arise. In this way, the object that is not fit to be enjoyed will be shunned, and our vicious habits and vices will gradually disappear. Love for the Guru will grow and pure knowledge will sprout. When this knowledge grows, the bondage of body consciousness (that we are the body) will snap, and our intellect will be merged in spirit consciousness, leading to bliss and contentment.

Baba had a very endearing way of joking with His devotees without offending them, and everyone enjoyed this. He often called His devotees by pet names (mentioned in chapter 20). At other times, He phonetically prolonged the 'a' sound. As a result, the word used would mean something totally different. Some examples of this are given below.

One Ekadashi day, when Baba asked Kushabhau what he had eaten, he replied, "Nothing. It is Ekadashi today." Baba: “What does Ekadashi mean?” Kushabhau: “Upavas.” Baba: “What is Upavas?” Kushabhau: “It is like Rozas.” Baba: “What is a Roza?” Kushabhau: “It means eating nothing except Kandamul” (Kanda means tubers - usually sweet potatoes and potatoes, and Mul means root vegetables). Baba then, punning upon the word 'Kand', called it Kaanda (onion). Baba said, "You were eating Kaanda? Here is Kaanda for you." So saying, Baba handed over a few onions to Kushabhau and asked him to eat them. Kushabhau said, "Baba, if you eat, I too will eat." They both ate some onions. Just then, a few visitors came there, and Baba, wanting to have fun, said, "Look at this Brahmin. He is eating onions on an Ekadashi day!"

Kushabhau said, "Baba ate it, and then made me also eat it." "No, no! See what I ate," said Baba and vomited. What Baba vomited was Kunda, i.e., sweet potatoes. Baba said, "See, it is not onion, but sweet potato." Kushabhau was astonished, and thought the production of sweet potatoes was his opportunity. He fell on the sweet potato and swallowed them. Baba kicked and beat him saying, "Why do you eat the vomit?" Kushabhau did not answer. In a moment, Baba's mood changed. He said, "I shall give you my blessings. Henceforth, you will have the power to produce this Udi (the Udi from my Dhuni Mai) by merely remembering me and holding forth your hands. Give this Udi freely. It will help people, and you will get Punya.” (Reference: The Life of Sai Baba, Narasimha Swamiji.)

Gopalrao Booty of Nagpur was keen to help his friend, S.B. Dhumal, who wanted to go to England to do his studies in law. Booty offered to provide all the expenses of Dhumal’s journey and support his family during his absence. When all was settled between them, Shama went to ask Baba whether Dhumal can go to Vilayat (England). Baba asked, "What for?" Shama replied, "To study at the bar." Baba said, "His Vilayat is here only." Thus, Dhumal did not go to England, but his practice flourished in India itself. (Reference: The Life of Sai Baba, Narasimha Swamiji.)

Baba had a unique relationship with Tatya Kote Patil. It was that of a doting uncle and his nephew. In the afternoon when the devotees had gone to their rooms, Baba played with him. Baba laughed heartily and played pranks. When Tatya, Mhalsapati, and Baba slept in the Dwarka Mai, Baba would get up and put Mhalsapati's feet on Tatya's chest, and vice versa. When they woke up and saw this, they would ask Baba, "Who did this?" to which Baba would laugh heartily. When Baba perceived a devotee was leaning towards pride of bodily strength, Baba asked the devotee to massage his body. Some of the devotees were Bayaji Kote, Shama, Tatya Kote, Madhu Fasle, Anna Chinchnekar, Mausibai, and Durgabai. Baba made them massage his body till they were drenched in perspiration, and they had no more strength left to lift their hand. Only then would he asked them to stop. Sometimes, he asked two of them to massage him.

Sometimes Baba played chess with Tatya. On the nights that Baba slept in the Chavadi, the villagers gathered and played chess. Radhakrishna Mai would send the chess board along with Baba's requirement for the night, and then they would play far into the night. Often, they were heard shouting and fighting. Baba loved to wrestle. Tatya often arranged wrestling matches so that Baba could enjoy them. Tatya took liberties with Baba, who seemed to enjoy it. Tatya often removed Baba's headdress, and placed his Scindia Shahi Pagari on Baba's head, and his Uparna on Baba's shoulder. Tatya would then hand a mirror to Baba. Like an ordinary human being, Baba preened and made appreciative gestures. Baba repeatedly shrugged His shoulders and blinked His eyes in wonder. "Kotya, don't I look like this all the time? Isn't my lifestyle like this?" asked Baba. A little while later, Baba removed Tatya's turban and shawl, and wore His Kafni and headdress. Tatya and Baba also engaged in arm wrestling competitions. Baba would use His right hand, while Tatya had to use his left hand. Baba pressed Tatya's fingers, first gently and then a little harder. Tatya, not to be outdone, reciprocated by pressing even harder. Suddenly, Baba would cry out, "Arre Kotya, are you trying to fracture my fingers?" This was followed by peals of laughter. Occasionally, in the afternoons, Baba woudl dance in the Dwarka Mai. His dance was full of exaggerated movements, where He bent His legs, hands and neck in strange ways and rolled His eyes. At other times, He stuck His tongue out. (Reference: Shirdiche Sai Baba, by Dr. K.B.Gavankar.)

On one occasion, Baba reprimands a devotee for interfering with the Seva of Mausibai who was zealously massaging Baba's abdomen. Baba can see deep into our hearts, and knows the intention with which we perform Seva to Him. He perceived Mausibai’s innocent childlike Bhakti and could not bear to have anyone interfere with it.

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In chapter 23, we are presented with the story of Ram Baba, a yogi who was unable to achieve the state of Samadhi even for a few minutes. When he came to Shirdi and saw Baba eating stale Bhakri with onions, he wondered, 'How can this man help me!' Reading his thoughts, Baba said, "He who can digest onions should eat them." Hearing this, Ram Baba surrenders at Baba's feet and gets his difficulties resolved. The next Leela is about Shama who is bitten by a snake and runs to Baba, who expels the venom by ordering it to get down and leave. Then, there is the story of Dikshit willing to slaughter the ailing goat when Bade Baba, a Muslim, refuses to do so. Shama goes to the Wada but does not return lest he has to slaughter it. But Dikshit, a Brahmin by caste, opposed to consuming meat and following the path of Ahimsa, is ready to follow his Guru's order.

In February 1914, when Ram Baba went to Shirdi, Baba welcomed him, saying, "Ae kutte, idhar aaja. Jo hajam kar sakta hai wahi toh kha sakta hai." Roughly translated, it means: 'You dog, come here. He alone should eat who can digest it.' This Leela is beautifully given in the Shri Sai Satcharita, chapter 23, when Chandorkar and Ram Baba came to the Masjid and found Baba eating Bhakri with onions. Ram Baba was filled with doubt. He wondered how this person eating stale Bhakri with onions could help him. Immediately, Baba read his mind and said, "Nana, only those who can digest onions should eat them." Hearing this, Ram Baba surrendered, and with a clear mind, he asked Baba about his difficulties in attaining Samadhi, and Baba answered all his doubts.

In 1910, after having enjoyed life to its fullest, Ram Baba took Sanyas. He was initiated into Sanyas at Karambas District, Bulandshahr, in Uttar Pradesh. He travelled widely, and met many saints and spent time with them. He met saints like Ramana Maharshi and Swami Shivananda. He roamed the jungles and mountains of India, carrying his staff and begging bowl. After meeting Baba, his life changed forever. It was as if he had surrendered his ego at Baba's feet. In fact, he never used the pronoun 'I'. In conversation, he would refer to himself as 'Ram'. He would address others as 'Dear Selves'. While doing Parikrama of the Narmada, he met Hansdevji Maharaj, who sent him to meet Tembe Swami at Garudeshwar. Then, he went to Mani Nageshwar. It so happened that two princesses of Saurashtra came to Nathji Maharaj to take permission to go to Shirdi. Granting them permission, Nathji asked Ram Baba to accompany them. They made their journey by car and reached Shirdi just before the noon Aarti. Ram Baba went into the Sanctum Sanctorum and met Baba. Baba looked at him very intently, their eyes and their gaze locked for some time, after which Ram Baba was never the same again. He felt bliss and ecstasy as he had received Baba's Grace. (Reference: Sai Leela magazine, September-October 2006.)

Next is the wonderful Leela of Shama, who was bitten on his little finger by a snake and instead of going to Virobha Temple, where such patients were taken, he ran to Baba and sought refuge at His feet. However, seeing him, Baba flew into a rage. He shouted on top of His voice saying, "Do not climb up. Get out at once, get out, climb down and be gone." Shama was disappointed as he thought Baba was shouting at him. He did not realise how much Baba loved him, and was actually expelling the venom from his system by ordering it not to spread. Since it was Baba's order, the snake venom had no choice but to stop circulating and was thus expelled. Here, Baba uses no Mantras, nor does He use rice or water charged with Mantras as practised by Mantravadis.

The next two experiences are of a judicial officer, whose name is not mentioned. He states, “I have a great deal of reverence for sages and saints. One summer, I was fortunate to meet Bala Swami at Virudhachalam. He looked like a boy, though he was much older. He was a linguist, but had taken the vow of silence. When we prostrated before him, he was writing something on paper with his left hand, as his right hand was held up above his head for many years as a form of penance. We sat in his presence for about 10 minutes and then wanted to take his leave. At first, he nodded his assent. Then as we were leaving, he signalled to us to stay. He then turned to me and gave me a scroll of paper, on which Sai Baba’s name was written 108 times. He instructed me to keep the paper with me at all times, and to write Baba’s name 108 times daily.

“While parting, he distributed Udi to all of us. Then, we proceeded to worship at the Virudhachalam temple. I was not inclined to follow any of his instructions and I gave the scroll of paper to my son. After worshipping the deity at the temple, we were circumambulating Lord Shiva in the big temple. By then, it was dusk and soon got quite dark when I got stung by some noxious creature on my big toe. I used my flashlight to see what it was, but couldn’t see anything. The excruciating pain rapidly ascended to my hip joint. As the pain was unbearable, my relatives wanted to fetch a carriage for me as our room was about two miles away. It was then that I realised that I had made a mistake by not keeping the scroll of paper with me. I took the paper from my son and kept it in my waist cloth. Within a few moments of doing this, the pain rapidly decreased in my body, except on the toe where I had been stung. I was able to walk back, and slept well that night. The lesson was learnt, and I kept the paper with me as Baba’s mantle of protection. Needless to say, I became devoted to Baba.”

The power of Baba’s name struck home again a month later, when the officer was on a train going to Tirupati. He states, “At a station, a peon of the Department of Railways got into my compartment howling with pain. He was stung by a scorpion on his right forefinger. It was swollen and the pain was travelling up to his shoulder. He pleaded to all and sundry to do something to relieve his pain. He begged us to chant some Mantra for relief. Not being a Mantravadi, I kept quiet for some time, but the heart-wrenching cries of the peon touched my heart as I remembered my own experience a month ago. I resolved to try the effect of my charm, i.e., the scroll with my Sai Mantra. I called the peon to sit near me. I took out the folded scroll and touched him with it. I started with his neck and made passes down to his right forefinger, all the while, mentally repeating Baba’s name 108 times. As soon as this was done, the man’s pain started subsiding. It became localised to his wrist. I repeated the procedure a second time, and the pain became localised to the area that was stung. I told him that the localised pain would remain for 24 hours, and I put the scroll away safely. I now have sufficient proof and faith in Baba’s name, and I write His name 108 times in a book everyday. I have also realised the power of Naam Jap.” (Reference: Sai Sudha magazine, vol. 3, parts 1-3, October 1942.)

Last, but not least, is the unshakeable faith of Kaka Dikshit, who was willing to slaughter the goat as it was Baba's order. Kaka had come to live in Shirdi for his spiritual progress. He knew that if he was constantly at Baba's feet, he would progress on the spiritual path. However, Baba asked him to confine himself to a room on the top floor of his Wada in Ekant Maun for nine months. He was not allowed to come out of the room, and was to study the spiritual texts that Baba had asked him to study. This must have been very hard for Dikshit as he pined for Baba's company. Nonetheless, the period of Ekanta was very short. It was only nine months and not decades, which most disciples have to go through. Nine months is the time that a baby takes to be born. And indeed, after that period, when Dikshit came out of his Ekanta, he had a new lease on life.

The importance of the number nine is described in the chapter of Navavidha Bhakti. In chapter 12 of the Shripad Shrivallabh Charitra, the meaning of number nine is described very well. It says: Paramatma is beyond the universe. When the number nine is multiplied by any digit, the sum total will always be nine. The number nine thus signifies the changeless Supreme Self, or the divine Lord Sainath. Through his penance for nine months, Dikshit receives the grace of Sai Baba. During this period, Dikshit first silenced his tongue, then his mind. So in that silence, he was able to hear his inner voice, or what Baba wanted him to gain. In this way, Baba gives him gems from His Treasury.

I will conclude this chapter with the Leela of a girl who was mute. Rajalakshmi was nine years old, but she had not uttered a single word as she was born mute. Her father was extremely anxious about her future. He was devoted to Baba, and found solace in Him. One night in March 1942, he dreamt of Baba who ordered him to come to Shirdi and worship His Samadhi. He immediately went to Shirdi with his daughter. When he took his daughter to the Samadhi Mandir, the little girl clapped her hands with joy and cried out, "Sai Baba, Sai Baba, Sai Baba!" Rajalakshmi then started going to school, and her speech gradually started improving. How apt this Leela is. We devotees have to first silence this chatter that goes on continuously by keeping silent. Only then is it possible to silence the mind. Thus, it was natural that her first words were 'Sai Baba'. Baba asked Dikshit to stay upstairs in his Wada for nine months in solitude. The number nine represents the unalterable or the eternal Parabrahma. (Reference: Sai Sudha magazine, volume 5, part 7, September 1944.)

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In chapter 22 of the Sai Satcharita, the incredible Leela of Das Ganu's wish to go to Prayag and have a bath in the Sangam, or the confluence, of the Ganga, Jamuna and Saraswathi rivers is described. Hindus believe that having a bath there will nullify their sins, purify the mind and body, and they will attain Satgati (salvation). Baba, however, tells Das Ganu that he need not go that far, and from the big toes of His feet, produces the Ganga and Jamuna. Das Ganu is overwhelmed by this, and sings Baba's praises. This is a lesson for all of us that if we clutch tightly on to Baba's feet with love and devotion, then He will surely put us on the path of salvation. The main Leelas of this chapter are about how Baba prevents the accidental deaths of Bapusaheb Booty, and Bala Sahib Meerkar, and how Baba cures Amir Shakkar of his nagging pain of rheumatism. And finally, Baba tells Balasaheb Bhate, Dabholkar, and all of us, that God resides in all creatures, be it venomous snakes or scorpions. So, if we see such creatures, we ought not to pounce upon them and kill them, because if God has not ordained our death by them, they will not harm us.

The first Leela is about Meerkar, who came to the Dwarka Mai before going to Chitale for his duty. Baba warns him of his death by snake bite. Nonetheless, He assures him that anyone taking refuge in the lap of Dwarka Mai will be saved from mishaps. As Meerkar is leaving, Baba asks Shama to accompany him. At first, Meerkar is reluctant to take Shama with him, but eventually agrees. At Chitale, their peon noticed a serpent sitting on Meerkar's Uparna. He raises an alarm and the snake is beaten to death as it slithers away. Two points to be noted here are that Baba asks Shama to accompany Meerkar; and secondly, Baba sat in the Dwarka Mai facing the southern direction. The possible reason for asking Shama to accompany Meerkar was to prevent Apamrityu. Baba Himself, in the form of Shama, keeps energising the soul of Shama in Chitale, and thus has driven away Kaal Purusha. Dakshin, or the south facing direction is the dreaded direction of Yama Raj, the Lord of Death. Baba, being the supreme Rudra Himself, is capable of driving away Yama Raj whenever He chooses. Thus, Baba, as the Rudra, is able to sit in the Dwarka Mai facing the dreaded South direction, or the direction of Yama Raj.

The ensuring stories are some of the Leelas where Yama Raj accepts defeat in front of Baba.

Malanbai, the daughter of Shri D. R. Joshi Devgaonkar, suffered from pulmonary tuberculosis. All sorts of treatments, remedies and poultices were tried, but nothing worked. Malanbai could not bear the pain and coughing bouts. She insisted on being taken to Shirdi. Upon seeing her, Baba let out a volley of abuses and asked her to lie on a blanket and drink nothing but water. She stayed in Dixit Wada for a week, carefully following Baba's orders. Early one morning, she stopped breathing and died. Her family were mourning her loss, and making preparations for her cremation. That morning, Baba did not leave the Chavadi, although it was past 8 a.m. It seemed that Baba was in a rage. He shouted for no apparent reason, hitting the floor with his Satka. It looked as if He was driving away some unseen object or force. Still shouting, He strode to Dixit Wada and paused a moment, shaking His Satka vigorously. Then, just as suddenly as he had flared up, he calmed down, and went away. The family was oblivious of Baba's actions. But as they were getting ready to bathe the body, they noticed the girl breathing. She opened her eyes and looked around frightened. She told the family what took place: “A demon like black person was carrying me away. I was terrified and couldn't do anything. So I called out to Baba to help me. He at once came and beat the black man quite badly. Then He snatched me from his hands and carried me to the Chavadi.” She gave a vivid description of the Chavadi, although she had never seen it. The family, hearing this, shed tears of joy. Was it any wonder that Baba sat in the Masjid facing south? South, the dreaded direction from which Yama Raj comes. But every day, and all day long, Baba sat facing Yama. Not for a moment was He without His Satka, the magical wand. (Reference: Ambrosia in Shirdi, by Ramalinga Swami.)

In another story, a woman named Rukmini started living in Amalner after getting married to Malhari Bendre, who worked as a sanitary inspector. Her father, Krishnaji Brahma, alias Abha Sahib, was devoted to Baba. He lived in Ahmednagar where he worked as a police officer and had the good fortune of meeting Baba several times. Baba blessed him and gave him Udi, hence his entire family worshipped Baba and visited Shirdi often. After his retirement, he lived with his elder brother, Lakshman, in Bhadgaon. Later, Lakshman was transferred to Amalner and they, along with Abha, moved into a house nearby. Abha visited the library daily, and on the way, visited Rukmini. One day, he failed to visit her, so the following day, Rukmini got worried and went to meet him. Abha was running a high fever, and Rukmini's mother was giving him a cold compress. He looked at her with affection and his eyes filled with tears. He said, “I doubt I will recover from this illness.” The doctor was summoned, and he administered some injection and advised bed rest and fluids. The fever continued relentlessly for 8 days, despite the treatment, and soon Abha lost his voice.

On the 9th day, his condition took a turn for the worse, and at midnight, he shrieked loudly in a strange tone of voice. Then half an hour later, he shrieked again, so the family gave him a sedative, but he continued to be restless. Two days later, his temperature started decreasing and returned to normal. He gestured to them that he wanted to write something. Lakshman and Malhari helped him to sit up, and handed him a slate and chalk. Abha then wrote, “Sai Baba was there at the foot of my cot protecting me. I screamed when I saw four hideous-looking men coming to carry me away. They asked Baba to move away from my bed so that they could take me away. Baba menacingly shook his Satka at them, and at that very moment, several dogs started barking outside. The four men fled for their lives. Then, Yama, the Lord of Death, came there. He was more hideous than his messengers. I shrieked again. He was extremely enraged and his eyes were bloodshot with rage. When he saw Baba, he calmed down a little. Baba, however, calmly said, 'This is an ardent devotee of mine, and I am his Guru. Let him stay and continue doing my work for some more time.' Yama said, 'Alright, if you so desire. Let me know when I am to take him away. I will wait for your orders and follow them.' Then, he bowed to Baba and left." Abha recovered completely after that dream vision. (Reference: Sai Prasad Magazine, Deepavali issue, 1993.)

In another Leela, a devotee, whose name is not available, narrates how his faith in Baba saved his child's life: “Ever since I got transferred to Calcutta, my second daughter was not keeping good health. At that time, Baba advised me in a dream to send 1 rupee to Shirdi. I did this immediately as I have great faith in Baba. I had a premonition that something terrible would happen to my daughter. On the night of 27th April 1941, the child’s condition was going from bad to worse. We prayed to Baba and put Udi in the child’s mouth and rubbed some on her body. I could not sleep because I was extremely anxious. At 2.30 a.m., Yama, dressed in black with bells around his waist, entered through the front door of my home. Simultaneously, Baba came out swiftly from my ‘prayer room’ and shouted 'Hut, hut' and drove Yama out of my house. Then, at that hour, Yama entered the house next to ours, and carried away their child. I could hear loud wails and cries that their child had died. I peeped out of the window and saw a crowd of people, and everyone was lamenting the death of the child. I then woke my wife up and related everything that had happened. We bowed down and thanked Baba for His protection. We were thrilled that Baba was protecting us even after so many years of His taking Maha Samadhi." (Reference: Sai Sudha Magazine, Volume 2, no. 3, August 1941.)

There are so many wonderful Leelas of Baba where He protects His devotees from accidental deaths. In one such story, the mother of Ramchandra Deshmukh was staying with him in Shirdi. While Deshmukh was not devoted to Baba, his mother had visited Shirdi in 1918 and had met Baba, and was totally devoted to Him. Despite her age, she attended all the Aartis, and used Udi everyday. She never failed to go to the Dwarka Mai, and worship Baba's photograph there. There was a well on the land near their home, and everyone was aware of it. Early one morning, at 4 a.m., when Ramchandra's mother was going to the latrine, she fell into the well. No one was aware of the accident. At about 5 a.m., a village woman came to draw water from the well, and found the old lady floating in it. Somehow, they managed to pull her out. Immediately, they got a doctor to examine her. The doctor shook his head and said, "It is due to Baba's grace that she is alive. The depth of the well is more than 48 feet deep, and the water is very cold. She is aged, frail and weak. The cold that she was exposed to for such a long period of time can cause hypothermia, which could have been fatal. Just keep her warm and give her plenty of hot fluids and apply Baba's Udi to her entire body." Ramchandra's mother was drenched from head to toe, and her daughter-in-law removed her wet clothes. While doing so, she was surprised to find that the old lady had not been hurt or bruised anywhere. She got her into dry clothes, then gave her a cup of hot tea. She asked her how she survived when she did not know how to swim. Ramchandra's mother said, "When I fell into the well, I called out to my saviour, saying, 'Sainath, you can save me from drowning.' Immediately, my Sainath came running and held me with His thousand hands. So, I was afloat until the lady came to draw water from the well." She chuckled and said, "I am sure that it was Baba who sent the lady to draw water from the well so early in the morning." A short while later, after having tea, Ramchandra's mother felt better and went about her normal routine. She often said that she survived because of Baba's grace. (Reference: Ambrosia in Shirdi, by Ramalinga Swami.)

In another Leela, Madhukar Khare, a resident of Badlapur, decided to clean the roof of his home before monsoon. He wanted to ensure that the electric wires running to the house were alright and free from debris. He worried that there may be a fire resulting from accidental short circuit. The front of his home had an awning about six feet high, while the roof top was about 15 feet high. He climbed on the roof and cleaned it thoroughly, but while doing so, he slipped and fell and with him the awning also fell with a loud crashing sound. Hearing the noise, the neighbours ran to help him. There was a huge pile of debris and everyone feared the worst. Madhukar, however, was standing safely in a corner, unhurt. He said, "Just as I was falling, I saw a bright, dazzling light before my eyes, and then I felt someone lifting me and placing me in the corner. The only recollection I have is that the person whose hand lifted me was clad in a white Kafni." Then he went inside and stood before Baba's photograph, and thanked Him for saving his life and the lives of both his children. who had just returned from school just before the awning fell. However, they had entered the house to keep their school bags inside. Had they been under the awning, they would have been crushed to death. (Reference: Shri Sai Leela magazine, volume 67, no. 8, January 1989.)

There are other miraculous stories of children being saved by Baba, like the one about five-year-old Shanti Kirwandekar. Shanti loved Baba and often told everyone that she was Baba's sister and that Baba reciprocated her love and called her Bai. One day, she fell into the well that was behind Sathe Wada. She was rescued after a very long time, but surprisingly, she was not hurt at all. The villagers were amazed to see her hale and hearty. When they asked her about her fall, she said, "When I fell into the well, I called out to my Baba, and He held me for a long time. That is why I have no injuries." (Reference: Shri Sai Leela magazine, Ashad, ank 5, year 1, 1923.)

I shall conclude this chapter with another Leela of a little boy who had unshakeable faith in Baba. On a rainy day, when the boy was going to school, he accidentally fell into a huge pit that had been dug for laying the foundation of a building. The workers came running to his aid. However, the little boy came up on the other side without a single bruise. When the workers asked him how he managed to come out of the pit without any problem, he said, "When I fell, I called out to my Baba, and He made steps for me to climb out of that pit." (Reference: Ambrosia in Shirdi, Ramalinga Swami.)

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Chapter 21 highlights the importance of the Navavidha Bhakti, or nine modes of devotion. By way of a parable narrated to a devotee, who went to Baba seeking peace of mind, Baba speaks about the importance of practising the Navavidha Bhakti in order to attain a peaceful and steady mind. Devotees' experiences and practices described in this Chapter teach us about these different types of devotion that we can adopt in our lives.

A tip that can be useful to all of us can be found in the story of a devotee named V. H. Thakur, who once met the Kannada saint, Appa. Giving Thakur a copy of the “Vichar Sagar”, Appa told him that he would one day meet Sai Baba and receive His blessings. Later, when Thakur met Baba, Baba tells him that merely reading a spiritual text is not sufficient: "To achieve your goal on the spiritual path, you must read it mindfully, understand it, and then inculcate its teachings into your daily life." We can do the same when we read Baba's Charita.

(A little about the book Vichar Sagar - Nishal Das (1791-1863), the author of Vichar Sagar, was a very prominent Vedanta scholar, whose work was written in Brij Bhasha (Hindi) and later translated into Marathi. The book is about the metaphysics of the Upanishads, and the philosophy of the Advaita Vedanta and the non-dualistic approach mentioned in the Vedas. Many Hindu theological colleges use this book in their curriculum.)

Another story is about Anantrao Patankar, a resident of Pune, who went to Shirdi for Baba's Darshan. After prostrating at Baba's feet, he said, "I have studied the Vedas, the Vedanta and the Upanishads, and listened to all the Purans. Yet my mind is restless. Without peace of mind, this knowledge is futile. I have heard how easily you give peace of mind to many people by your mere glance and playful words. So please take pity on me and bless me." Baba then narrated to him the parable of the mare who passed nine lumps of dung before a merchant, who swiftly collected the lumps. Later, Dada Kelkar explained the meaning of the parable to Patankar. The mare is God's grace, and the nine lumps of manure are the nine modes of Bhakti that Lord Shri Ram explained to Shabari.

The following are the nine modes of Bhakti (Navavidha Bhakti):

1) Shravanam – listening to the attributes, excellence and wondrous achievements of saints. 2) Kirtanam - recitation 3) Smaranam – recalling and meditating upon the names and perfection of the Lord. 4) Pada Sevanam - washing and kneading of the feet. 5) Archanam – ritualistic worship 6) Vandanam - adoration, 7) Dasya – service (including menial work) 8) Sakiya - cultivating fellowship 9) Atmanivedan - surrendering of oneself.

The names of the devotees who were known to practise each of the above types of Bhakti are:

1) Shravanam - Bala Bhate, Khaparde, Bheeshma, Upasani, Shama, Ram Maruti, and several other devotees 2) Kirtanam - Dabholkar, Gavankar, Das Ganu, Moreshwar Pradhan, Bheeshma, Adkan, B. V. Deo, and the Tendulkar family 3) Smaranam - Shama, Mahali, Megha and Nachane 4) Pada Sevanam - Laxmibai Khaparde, Mrs. Pradhan, Abdullah, Tatya, Bhagoji, Butti, Khaparde, Bheeshma, Dabholkar, Nimonkar, Bala Bhate, and Dhumal 5) Archanam - Dr. Pandit, Moola Shastri, Jyotindra Tarkhad and Nachne 6) Vandanam - Sapatnekar 7) Dasya - Abdullah, Nivaskar, Radhakrishna Mai, Mhalsapati, Bayaja Mai, and Nanavalli. 8) Sakiya - Shama, Chandrabai Borkar, Bade Baba, Dr. Pillai, and Jyotindra Tarkhad 9) Atmanivedan - Dikshit, Swami Saisharnanand, Radhakrishna Mai, and Megha

Many of these devotees practised more than one mode of Bhakti. Baba laid a great deal of emphasis on Shravanam, and everyday in Shirdi, there were regular readings of Jnaneshwari, Bhavartha Ramayan, Guru Charita, and Eknath Bhagwat. Baba often sent a devotee to get Dakshina from Jog or Dikshit, and the devotee would get the answer to his doubt upon hearing the chapter being read that day. All of Baba's devotees, like Chandorkar, Dikshit and Khaparde, have graduated from the class of Shravanam. Because Baba favoured this type of Bhakti, devotees never failed to attend the readings by Dikshit and Khaparde.

SHRAVANAM

The following are two incidents highlighting the significance of Shravanam, as encouraged by Baba. In the first incident, a devotee named Pansare visited Shirdi, where he soon became friends with Jog. Jog would ask Pansare to sit and listen to him while he read the Jnaneshwari. But, Pansare, not paying any heed, would go and sit in the Dwarka Mai. One day, Baba sternly said, "You don't listen to the Jnaneshwari being read by Jog, nor do you read it yourself. And as soon as you wake up, you come here. Now go and sit with Jog." Pansare had no choice but to obey Baba.

The second incident is about a non-believer who ended up doing a Parayan of the Charita. This is the story of Ramchandra Deshmukh, a resident of Shirdi, who did not believe in Baba. Once, his daughter fell ill, and was admitted to the Gondkar Hospital with a relentlessly high fever. Her blood and urine tests confirmed the diagnosis as typhoid. She was administered the appropriate antibiotics, and the best possible care was given to her. Deshmukh was, however, displeased as her recovery was slow, and she had to remain in the hospital for 45 days. His wife, who was an ardent devotee of Baba, gave the child Udi mixed in water and the child regained her health. This was the turning point in Deshmukh's life and he became a devotee. The very next day, Deshmukh bought a copy of the Marathi Charita and started doing Parayan. The moment he started reading it, a big frog appeared and sat in front of him. Every day, the frog appeared just as he began reading, and listened intently to him as he read the chapters assigned for the day. Upon completion of the chapters, the frog would scamper away. On the seventh day, Deshmukh completed the Parayan and the frog sat listening, after which the frog disappeared, never to be seen again. (Reference: Ambrosia in Shirdi, by Ramalinga Swami)

KIRTANAM

Das Ganu was a police constable who became a Kirtankar by Baba’s grace. Chapter 15 of Shri Sai Satcharita describes how Das Ganu was established in the Naradeeya Kirtan Paddhati. Baba admonished Das Ganu for his elaborate attire and outward show. The only prerequisite, He said, was purity of heart and soul and an intense passion for Bhakti.

Das Ganu had a wonderful metallic tinkling voice, and because of his Kirtans, Baba’s fame spread throughout Maharashtra. He had a ritual that he followed. He would first take Baba’s permission, then at the place of Kirtan, he would keep Baba’s photograph on a stool, offer prayers and only then start his Kirtan. On one of his visits to Shirdi, he was invited to a village nearby. He went to take permission, when Baba said, “Ganya, take Bhau with you.” Baba addressed Das Ganu as ‘Ganya’, and Jyotindra Tarkhad as ‘Bhau’. Das Ganu had no problem in taking Bhau with him, but he did not want to break Bhau’s daily routine of lighting lanterns in the Dwarka Mai and doing Baba’s Seva. But, Baba told Ganu not to worry about that, as someone else would light the lanterns. Baba insisted that he should take Bhau along with him.

The village was about 8 to 10 kilometres from Shirdi. Because there was no transportation, they had to walk to the village. When they finally reached their destination, it was getting dark. They hung lanterns in the four corners of the place, Das Ganu then placed Baba’s photograph on the stool, did Pooja, and started the Kirtan.

The huge crowd, that had gathered there, was immersed in the Kirtan. Suddenly, there was a commotion as some well-built Bhils carrying a dead body on a bier arrived on the scene. The leader of the group came up to Das Ganu and, in a threatening voice, asked him to stop the noise. He then pointed to Baba’s photograph and asked, “Who is this?” Das Ganu, deeply consumed by his devotion, waxed lyrical about the divinity and greatness of Baba. The leader then said, “If your God is so great, then He can surely bring the dead back to life again.” The leader then threatened to kill all of them if the dead man was not resurrected.

Das Ganu politely asked them to be seated. He then turned to Bhau and asked him his opinion. Knowing that this was Baba’s Leela, Bhau told Das Ganu to continue with the Kirtan, saying, “Ganu Maharaj, sing ‘Sai, rehem nazar karna bacchon ka palan karna’ and leave the rest at Baba’s feet. He will surely protect us.” Das Ganu started singing again, and soon he was immersed and oblivious of his surroundings. He was dancing with joy and devotion. Bhau was looking intently at the dead person. After some time, the dead man struggled and set himself free from the bier and sat up. Bhau then went to Das Ganu and said, “Maharaj, stop the Kirtan for a while. Baba has done our work. That man is alive. Now there is no danger to our lives.” The leader of the group came to Das Ganu and asked him about Baba. He then promised Ganu that he and his relatives would definitely visit Shirdi.

Upon their return, Bhau and Das Ganu went to the Dwarka Mai and fell at Baba’s feet. Baba said, “Arre Ganya, if my Bhau had not accompanied you yesterday, you know what would have happened to you.” They replied, “Baba, all this was your Leela. Nevertheless, please look after us and save us from these adverse situations, and continue to shower your blessings on us.” (Reference: Shri Sai Swanubhav Tarkhadanche)

SMARANAM

One night, Shantaram Nachne, S.M. Phanse, and a few others, were travelling by bullock cart in a dense jungle that was notorious for being infested with tigers. Suddenly, the bulls of the cart took fright and started moving backwards. Had the bulls dragged the cart sideways, they would have surely fallen into the ravine, as it was a hilly pass with a steep slope on one side of the narrow road. Phanse and Nachne then spotted the gleaming eyes of a tiger crouched on the road. Phanse wished to save the cart from being pushed to the ravine, so he asked Nachne to hold the reins of the bulls so he could get down and place big stones to stop the cart from rolling. As Nachne held the reins, he roared, "Hail, Sai Baba, run Sai Baba, come Sai Baba, come to our help.” The others also began to shout, and the tiger got frightened by the volume of the sound and ran away. Their faith in Baba and the courage that Baba gave Nachne saved the situation. (Reference: The Life of Sai Baba, by Narasimha Swamiji)

PADA SEVANAM

This incident happened in Mrs. Pradhan's life. Mrs. Pradhan had a dream that Baba visited her home in Santacruz, and that she did Pada Pooja with turmeric and saffron. When she mentioned this to Chandorkar, he interpreted it to mean that Baba wanted her to do regular Pada Pooja at home. So he asked her to go to Shirdi with a pair of silver Padukas. Accordingly, she went and placed the silver Padukas at Baba's outstretched legs and took them away and brought them home. Baba then said to Chandorkar, "Nana, see this mother has cut off and carried away my feet." This reveals His appreciation of Paduka worship. And ever since then, Baba's Paduka has been worshipped at Pradhan's home. (Reference: The Life of Sai Baba, by Narasimha Swamiji)

ARCHANAM

It was during Shantaram Nachne's visit to Shirdi in 1913, when Baba said, "We should not trust mad men". Since there were other devotees present, Shantaram did not think that the remark applied to him. The following year, however, Shantaram realised Baba’s words to be a forewarning to him. While he was doing Pooja to Baba's photo and other gods, there was a man standing at the door of the kitchen, some distance away from the Pooja room. The man, Ramkrishna Balwant Phanse, was actually deranged, but Shantaram did not consider him to be harmless. When the Pooja was in progress, Ramkrishna suddenly darted into the Pooja room, and grabbed Shantaram's neck and tried to bite his throat, saying, "I will drink your blood." Shantaram was taken aback, but he quickly thrust an Udharni (spoon) into the open mouth of the man right into his throat. Ramkrishna, however, bit Shantaram's hand and fingers, which were in his mouth. When, with the other hand, Shantaram tried to extricate the injured hand, his mother and others rushed and pulled Ramkrishna away. Meanwhile, Shantaram lost consciousness. After some time, he recovered, but Ramkrishna’s nails had dug into the flesh of his neck, and left injuries there. He had been badly strangled, but luckily escaped death.

The injuries on his fingers gradually healed. The same year, when Shantaram went to Baba, Baba addressed Anna Chinchnekar, and pointing to Shantaram, said, "Anna, if I had delayed one instance, this man would have indeed perished. The madman had seized with his hands even his throat, but I extricated him. If I do not save my own children, who else will?" (Reference: The Life of Sai Baba, by Narasimha Swamiji.)

VANDANAM

When Sapatnekar and his wife went to Shirdi, Baba was returning from Lendi Baug at that time. His wife was stunned as He was the same Fakir that she had seen in her dream. She said, "Later in the day, when we went to have Baba's Darshan in the Dwarka Mai, my husband went forward with flowers and fruit offerings. Again, Baba said, "Chal hutt!" But, when my turn came, Baba allowed me to place my head at His feet, and made me sit near Him. He then put His palm in a container of Udi and with a little force, placed the palm on my forehead and blessed me. He said, 'Take one, two, three or four. How many do you want?' He was referring to my barren state. Baba fulfilled His promise, as I eventually had eight sons and one daughter.

My husband was filled with remorse and repentance for having doubted Baba, so he decided to stay on at Shirdi until Baba forgave him and blessed him. One day, when he saw Baba seated alone in the Dwarka Mai, he ran and clasped His feet, and begged for forgiveness. Baba placed His hand on his head and made him sit close by. He prostrated at Baba's feet, and then prostrated again. Baba said, "One Namaskaar done with devotion will reach me. You don't have to prostrate again and again.”

Later, a shepherdess came and started massaging Baba's feet. Referring to Sapatnekar, Baba said to the shepherdess, 'This gentleman thinks I killed his son. Do I kill people's sons? Now, I shall bring a son in his wife's womb.' Filled with joy, my husband again fell at Baba's feet, with tears gushing down his cheeks. He ran to where we were staying and excitedly narrated what had happened." (Reference: Shri Sai Leela magazine, volume 65, number 4, July 1986.)

DASYA

Radhakrishna Mai once told Vamanrao (Swami Sharanand) about Bajai Patil Nevasakar’s sacrifice for Baba. Nevasakar, a zealous devotee of Baba, swept and cleaned the path that Baba took to Lendi Baug. Diligently, Nevasakar woke up at the crack of dawn and swept and cleaned the area in front of the Chavadi, the Dwarka Mai and the route that Baba took to Lendi Baug. The villagers used to throw their garbage along the side of the street, and they used the roadside as their toilets. Nevasakar performed this job meekly and cheerfully. Indeed, he had reached that blissful state of devotion where ‘I, me and mine’ did not exist, and he saw and perceived Baba in each and every thing.

Mai said, “Gradually, I started helping him and soon took over this chore from him. After the Nevasakar passed away, I contentedly did the job, no matter how much excreta or garbage was thrown here and there.” It is said that Mai swept the street backwards, so she wouldn't step on the area that she had just swept. Nevasakar was a true devotee, and he set an example for all of us to learn from, and emulate in our lives. He was an affluent farmer, and lived with his wife and children on his farm. Every year, after harvest time, Nevasakar brought the entire yield to the Dwarka Mai and placed it before Baba. Whatever Baba gave him, he and his family survived on that. As far as clothing was concerned, he asked Baba and followed his advice. Later, he gave up eating food, so Baba began sending him His Bhakri, which he ate as it was Baba's Prasad. He only drank the holy water that Baba's feet were washed with, and the water that flowed from Baba's body while he had a bath. Nevasakar passed away peacefully, uttering Om, and remembering Baba at that time. (Reference: Shri Sainathe Sharnane, written by Swami Sai Sharnanand and translated into Marathi by B.V. Kher)

SAKIYA

A devotee named Keshav Pradhan had such immense faith in Baba that if a scorpion or other poisonous insects were found in his house, or courtyard, he fearlessly took them and place them before Baba's idol, and said, "Why are you troubling me so much needlessly? Why do you put these poisonous creatures after me?" He was sure that Baba would fulfil his wishes, and therefore, his wishes became adamant and stubborn demands. Pradhan got up early in the morning and after worshipping Baba, he stood in front of the idol and pestered Baba. One day, he stood in front of the idol and said, "Baba, you have come here to stay. Don't you think that there should be a beautiful flower garden so I can offer flowers to you? Every day I do your Pooja with but a few flowers. I do not like this at all. So why can't you provide me with beautiful fragrant flowers?" Then he got saplings of Jui and Jai and planted them and looked after them with a great deal of love. The result was that after four or five years, there were so many flowers that even the neighbours and villagers started helping themselves to the flowers. One day, he stood before Baba and said, "Baba, you know that the river is far away. I need fresh water to do your Pooja. Does it please you that I have to go so far and fetch it? Now, don't you think that water should be nearby?" Having said this, he set about digging a small well near the temple. And Baba saw to it that he got one big vessel full of water every day. (This information was narrated by his descendant, Sheetal Pradhan.)

ATMANIVEDAN

Khaparde, in his Shirdi Diary entry dated 19.1.1912, wrote about the passing away of Megha: “This was a very sad day. I woke up very early, and after finishing my prayer, discovered that there was still about an hour left for daybreak. So I lay down and was awoken by Bapusaheb Jog for Kakad Aarti. Kaka Dikshit then told me that Megha had died at 4 a.m. The Kakad Aarti was done, but Sai Maharaj did not show His face clearly, nor did He appear to open His eyes. He did not throw glances spreading His grace. After we returned, arrangements were made for the cremation of Megha's body. Sai Baba came just as the body was being brought out, and loudly mourned his death. His voice was so touching that it brought tears to every eye. He followed the body up to the bend in the main road, and then went His usual way. When Megha's body was consigned to flames, Sai Baba could be seen waving His hands and swaying as if bidding adieu to His beloved devotee. There was a good supply of dry fuel, so the flames soon rose very high. Dikshit, Bapusaheb Jog, Upsasani, Dada Kelkar, and all of us who were there considered Megha lucky and praised him, for his body was seen and touched by Sai Maharaj on the head, heart, shoulders and feet. (Reference: Shirdi Diary, by Mr. G. S. Khaparde)

There are other Leelas of Baba that illustrate the importance of the Shravanam and Kirtanam modes of worship. One such example can be found in the story of Asavari Vaikul, a renowned Lavani singer who resided in Mumbai. Lavani is the traditional song and dance of Maharashtra. Although Asavari was known as the ‘Empress of Lavani,’ she gave several performances where she sang devotional songs of Baba. Her performance left the devotees gathered there spellbound, as she sang from her soul and was quite oblivious of her surroundings. Asavari was blessed with a melodious voice, and her ardent devotion to Baba was evident from her rendition.

One day, after her programme, Asavari returned home, prostrated before Baba’s picture, and went to bed. In the wee hours of the morning, she dreamt of Baba. Asavari found herself in the Dwarka Mai and Baba was seated in His usual place next to the railing. He was wearing a white Kafni, and a white cloth was tied around His head. His forehead was marked with a sandalwood Tripundra (three horizontal lines of Lord Shiva). He was sitting in His Dwarka Mai pose and His Chillum and Satka lay on the floor next to Him. He was looking intently at Dhuni Mai. Asavari climbed the steps and stood there for a moment. Baba turned His head and looked at her. He was all alone. Baba smiled and said, “My child, come in.” Asavari went and sat at His feet with glee. Baba stroked her head and said, “My child, keep singing my songs with devotion as you do. Sing them for your entire life. Allah will bless you.” Asavari was overwhelmed by what Baba said, and she had a lump in her throat. She knew not what to say. Baba was looking at her with empathy, and Asavari started sobbing. Those were tears of happiness. Baba pulled her close to Him as if she was a small child, and stroked her head. Then He said, “Why do you cry? What do you want from me?” Asavari was silent for a long time. Finally, she said, “Baba, let me be content and happy. I don’t want anything else.” In a pleasant voice, Baba replied, “Allah Malik. Allah Malik.” Instantaneously, Baba disappeared. Asavari screamed, “Baba!” and woke up. She looked at Baba’s picture on the wall in front of her and mentally thanked Him.

Asavari recalls, “Baba approved of my singing His devotional songs, and doing Kirtan. In fact, He stressed the importance of the first stage of Navavidha Bhakti, that is, ‘Bhajan, Kirtan and Chintan’. He did not give importance to other modes of devotion. I am certain that by doing this, we will receive hundredfold blessings from Him. Thus, He gave me the key to His treasury. This is the reason it is written in the Shri Sai Satcharita, chapter 3, ovi 12, that ‘whoever listens to my Charita, narrates my Charita, and sings my Charita with love and devotion, will never be forsaken by me. He who sings my praises, my Leelas, and describes my divinity, I will stand behind him, by the side of him and surround him on all four sides with my grace'.” (Reference: Shri Sai Leela magazine, vol. 63, November 1984.)

The number ‘nine’ has a profound significance, both in the astrological and spiritual sense. Astrologically, there are nine Navgrahas, or nine planets, Navratna, or nine gems that have an influence, and Navdaniya, or nine grains that appease the planets. The human body has Navdwar, or nine orifices. Spiritually, we celebrate Navratri, or the nine days of festival of NavDurga, or nine goddesses. There are NavNaths, or nine sages of the Nath Sampradaya, and Nav Narayan, or nine names of Lord Vishnu. But, most importantly, for us Baba devotees, Baba stressed the importance of Navavidha Bhakti, or the nine modes of devotion. In Chapter 12 of the Shripada Shrivallabh Charita, it is mentioned that when the number nine is multiplied by any digit, the sum total will always be nine. The number ‘nine’, thus, signifies the changeless Supreme Self, or the divine Lord Sainath.

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Chapter 20 of the Sai Satcharita is all about Das Ganu's quest to find the deeper meaning of the Isha Upanishad, as he was writing a commentary on it. However, he was not satisfied with his understanding of it, nor did the explanation given by a renowned philosopher satisfy him. So, he turned to Baba, who told him that Dikshit's maid at Vile Parle could easily explain it. The next day, he heard Dikshit's maid sing about a beautiful orange-coloured sari with ornately woven golden border. But, due to abject poverty, she wore a torn rag. Moved by her plight, he asked Moreshwar Pradhan to buy her a new sari. She wore the new sari to work the next day. But on the following day, she returned to work happily wearing her rag, putting away the new sari for another occasion. Yet, her demeanour was the same. Thus, the two-pronged essence of the Ishavasya Upanishad started becoming clear to Das Ganu. He realised that the maid had won the torn rags out of helplessness and inability to afford better clothes. But, her demeanour had not changed an iota. She had stoically accepted her poverty. If you accept your lot in life with equanimity, then the tough days will pass, and you will not be too perturbed. However, if you are affluent and can buy costly clothes, but choose to wear simple clothes, then this is the best way to live life. When you refrain from making an exhibition of your affluence, that is real virtue.

The second prong of the puzzle was that Das Ganu realised that the entire creation is covered by the presence of God, and there is no spot without Him. That is perfect. This is perfect. Perfect comes from perfect. Take perfect from perfect, the remainder is perfect. This is the essence of the Upanishad. In the poverty of the child was a divine element. The torn sari also had that element. The giver, the act of giving and the gift - everything is pervaded by the one God. Rid yourself totally of the feeling of I and mine, and always act without ego. Enjoy what He gives you with the spirit of renunciation and dedication. And finally, do not covet another's wealth or possessions. This is the answer to the doubts that Das Ganu had, and it is described in Ovi 94 to Ovi 97 in Chapter 20 of the Charita. This was the unique way in which Baba got the puzzle solved by Kaka Dikshit's maid.

The enticing material world is an illusion, and it is misleading. The knowledge that this is a transient illusion will help you to overcome emotions of pain when faced with sorrow. The sorrows would have to accept defeat, leading to a state of calmness, and the knowledge that possessions that we crave are transient, and that this is the drama of life. This is Maya, or illusion, that God has so cleverly crafted. The Isha Upanishad is a short Upanishad, consisting of only 18 verses, and Das Ganu wished to write a commentary on it in the vernacular Marathi, so that it could be understood by the common man. The Upanishad talks about the all-pervasiveness of God, of doing Nishkama Karma, ridding oneself of ego and the feeling of I and mine, and finally, of a state of Siddh Pragnya.

Das Ganu was a prolific writer. He also wrote a commentary on Amritanubhav, a composition by Sant Jnaneshwar. He felt that he should write it explaining the details so that the common man could read and understand it. Das Ganu told Dada Maharaj of Satara of his intent. The highly knowledgeable Dada Maharaj was skeptical and said, "You must first understand the original text before embarking on such a detailed thesis. If you stay with me and learn and understand the book, then you will be able to write the commentary." But, Das Ganu thought differently: 'If Baba wants me to write the commentary, then He will give me the wisdom. I will not go to anybody to learn it.' Dada Maharaj didn't appreciate Das Ganu's idea. Nonetheless, he prayed to Baba on his behalf. Das Ganu then began the commentary on the first two chapters, and went to Dada Maharaj with the same. Dada asked him about his progress, so Das Ganu read out what he had written. Dada complimented him on the commentary and said, "Baba is truly a Samartha. Because of his favour on you, such a scholarly Teeka (commentary) has been written." This Leela was taken from Ambrosia in Shirdi, written by Ramalinga Swami.

Baba had an endearing way of calling many of his devotees by pet names, and they wore it as a badge of honour and enjoyed being called by these names. The names are given below:

Mhalsapati Chimaji Nagre - Baba called him Bhagat

Narayan Govind Chandorkar - Nana

Govind Raghunath Dabholkar - Hemadpant

Hari Sitaram Dikshit Kaka - Langda Kaka

Abdul Baba Halalkar - Kala Kauwa

Madhavrao Deshpande - Shamya (Bhatacha Shamya)

Ramchandra Atmaram Tarkhad - Mhataria

Jyotinder Ramchandra Tarkhad - Bhau (Dr. Pillai and Moreshwar Pradhan were also called Bhau)

Radhakrishna Mai - Ramkrishni

Avadasa - Moodevi

Tatya Kote Patil - Kotyacha God Mukhiya

Dr. Pillai - Andoji Pillai

Pilaji Guru - Guruvacha

Dadasaheb Khaparde - Bapusaheb Tapasun Dada

Shagun Meru Nayak - Nayak Takki

Bapusaheb Butti - Buttiya

Baba called and referred to the female devotees with a great deal of love and respect, as Aai, Mai, Tai, Bai or even Mausi (aunty), so the devotees and the villagers started calling the devotees by these pet names that Baba had given them, and the devotees were extremely happy and honoured to be bestowed by Baba with these names.

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Chapters 18 and 19 of the Sri Sai Satcharita beautifully describe the story of Sathe, Radhabai Deshmukh and Dabholkar, and the Leela of Baba climbing on top of the roof of Radhakrishna Mai's house to cure her of her illness. Other stories included in these chapters are of Baba taking a devotee to task for criticising and slandering another devotee, and setting him on the right path. Thus, it is also a warning for all of us to refrain from slandering others. Baba encouraged devotees to study various spiritual texts and benefit from them, both spiritually and mentally.

The Dakshina of Nishtha and Saburi

The moment Sathe saw Baba, he became calm. He then completed a Saptaha of the Guru Charita. That night, he dreamt of Baba, who explained the part that he was reading at that time, and told him to do another Saptaha because by reading the Guru Charita, the mind becomes pure, peaceful, spiritual and full of Vairagya. Dabholkar heard about Sathe's dream and thought, 'Sathe is blessed just by doing a Saptaha, while I've been reading it for 40 years without being blessed.' As soon as this thought crossed his mind, Baba asked him to go to Shama's home and bring Rs. 15 as Dakshina from him and chat with him. When Dabholkar went to Shama's house, Shama told him the story of Radhabai Deshmukh, an elderly lady, who was determined to fast until she obtained Guru Mantra from Baba. Shama had become concerned about the lady and had asked Baba to speak to her.

Heeding Shama's advice, Baba spoke to Radhabai thus: "Mother, I stayed with my loving divine Guru for 12 years, serving him from morning to night. My Guru was the only thought and the only Sadhana that I had. He asked me to give him two paise as Dakshina, which symbolised Nishtha and Saburi. I willingly gave these to my Guru, who looked after all my needs. When he did not whisper any Mantra in my ear, how can I give you any Mantra? My Guru was like a mother tortoise, who, though on the opposite bank, nurtures and gives sustenance to her young ones just by glancing lovingly at them. So, day and night, just think only of me and me alone, and your spiritual goal will be achieved." After narrating this story to Dabholkar, Shama accompanied Dabholkar to attend the Aarti, when Baba blessed Dabholkar saying, "Forever keep this story in your heart and soul, and your mental state will be as sweet as this candy. Your spiritual goal will be achieved and you will be blessed a million times."

In this Leela, Guru Dakshina is given by Sathe in the form of Parayan of the Guru Charita. Baba blessed him with a dream vision, wherein Baba explained the chapter to him. On the other hand, Shama gave Baba 15 Namaskaars in lieu of 15 rupees, and Baba blessed him by making him His spokesman. Dabholkar gave Guru Dakshina of Nishtha and Saburi, and Baba blessed him with sugar candy and showered him with total Guru Bhakti.

Purandhare longs for Baba's Darshan

Once, Purandhare decided to accompany his family to his hometown. Suddenly, he had an irresistible urge to go to Shirdi, so after making arrangements for his family, he proceeded to Shirdi. Purandhare got off at Kopergaon, and Hassan, the Tongawala, informed him that both Baba and Radhakrishna Mai were very ill. It was about 9 a.m. in the morning when he reached Shirdi. He went straight to the Dwarka Mai. Baba was surrounded by many devotees, as everyone was concerned about his health. Purandhare went into the sanctum sanctorum. Baba said, "Bhau, you have come at last. For the past three or four days, I have been waiting for your arrival. Now, don't leave me, but go to Ramkrishni and stay there." Purandhare was filled with anguish for Baba, who had stopped eating, but there was no change in his daily routine. He still went for Bhiksha rounds and to Lendi Baug with the help of three or four devotees. Purandhare was extremely saddened by the condition of Baba's health. He had lost weight and was very weak. One day, Purandhare started sobbing, "Baba, I will carry you when you go to Lendi Baug and for Bhiksha." Baba pacified him, saying, "Don't cry. I will be alright in four days. Allahmiya has given me this illness and it has to be borne by me, so don't cry. Why should you cry? Some days are good but other days are not. Why should you fear?"

Purandhare was equally concerned about Mai's illness and asked Baba for medicines to be given to Mai, but Baba told him that she would recover within two days. The very next day, early in the morning, Purandhare came running to Baba and told him, "Mai is just not getting up. She is groggy and weak. Her condition is deteriorating. Give me some medicine for her. I will not leave until you do." Then, Baba gave him some remedy and explained how to prepare and administer it.

That afternoon, Baba got a ladder, placed it against the wall of Gondkar's house and climbed it. From there, He crossed the roof of Mai's house and wanted to descend on the other side. This was a miracle in itself. Baba was so weak that he needed two or three people to help him walk. Yet, he got on top of the roof without anybody's aid. By then, all the devotees had gathered below to watch. Tatya Patil was amongst them. Baba called out to him and asked him to help him get down. Tatya asked what He would give him in return for his help. Baba replied, "10 rupees. I climbed up here because I panicked. I felt that a lot of people were threatening to beat me." After this episode, Radhakrishna Mai recovered completely. Venku Shimpi Kamlekar was the person who fetched the ladder and he was paid two rupees by Baba for this work. The other devotees objected, saying that Baba had paid too much. Baba told them that any work that was done should be paid for promptly and adequately. Kamlekar had no children, but after he received the money, he prospered and had two sons. This Leela is taken from Shirdiche Sai Baba, written by K. B. Gavankar.

From the Leela of Radhabai Deshmukh, we learn that we can give Guru Dakshina to Baba by reading His Charita and trying to incorporate it into our lives by living His teachings. Baba taught that in order to get knowledge (realisation of the self), Dhyana (meditation) is necessary: "If you practise it continuously, your thoughts will be pacified. Being quite desireless, you should meditate on the Lord, who is in all creatures, and when the mind is concentrated, the goal will be achieved. Meditate always on my formless nature, which is Knowledge Incarnate, Consciousness and bliss. If you cannot do this, meditate upon me, from top to toe, as you see me here day and night. As you go on doing this, your thoughts will become one-pointed, and the distinction between the Dhyata (meditator), Dhyana (act of meditation), and Deha (thing meditated upon) will be lost, and the meditator will be one with Consciousness and be merged in the Brahman. The mother tortoise is on one bank of the river and her young ones are on the other side. She gives them neither milk nor warmth. The young ones do nothing but remember and meditate upon their mother. To them, their mother's glance is a downpour of nectar, the only source of sustenance and happiness. Similar is the relation between the Guru and the disciple. This is taken from the Life of Sai Baba written by Narasimha Swamiji.

Baba's love for spiritual texts

Baba conducted Brahma Yajna or Rishi Yajna everyday in Shirdi, and gave a lot of importance to reading religious scriptures aloud. In Shirdi, each and every day, certain devotees read the scriptures and religious texts at different times of the day. Baba asked Jog to read the Jnaneshwari, a commentary on the Bhagavad Gita written by Sant Jnaneshwar. Every morning, Jog and his wife would go to the Dwarka Mai and give Baba His breakfast, after which Jog would return to his room and read a chapter from the Jnaneshwari. Baba often sent a devotee to go to him on some pretext, and the devotee would get the answer of his doubt from the chapter that Jog was reading that day.

In another story, a devotee named Pansare visited Shirdi. He and Jog became friends, and Jog would ask Pansare to sit and listen to him while he read the Jnaneshwari. But, Pansare, not paying any heed to this, would go and sit in the Dwarka Mai. One day, Baba sternly said, "You don't listen to the Jnaneshwari being read by Jog, nor do you read it yourself. And as soon as you get up, you come here. Now go and sit with Jog." Pansare had no other choice but to obey Baba.

Dikshit read the Bhavartha Ramayan every night without fail, and Bhate, Khaparde, Bhishma, Upasani, and several other devotees would listen to him. In the evening, Bhishma and Upasani would read the Panchadasi (comprehensive manual of Advaita Vedanta) and Dasbodh, which is a sacred text written by Ramdas Swami. If, for some reason Khaparde failed to attend the reading, then Baba did not approve of it. In Khaparde's diary, he states: In the evening they held classes on reading of the Para Amrit, and then Upasani would have discussions and discourses on the portion that was read. Dikshit read the Eknath Bhagwat (that Baba loved) during the day, and the Bhavartha Ramayan at night, without fail. Baba often gave one person's book to another, thereby ensuring that the spiritual text was tailor made for the spiritual progression of that devotee. These are the books that the devotees read: Guru Charita - Sathe, Dabholkar and Khushabhau; Eknath Bhagwat - Shyamdas, Uddaveshbua, Bapusaheb Jog, Mai and Dikshit; Jnaneshwari - Jog; Dasbodh and Yoga Vasisth by Khaparde, Upasani, Jog and Ram Maruti.

Baba loved and respected all spiritual texts. When Khaparde came to Shirdi with a copy of the Gita Rahasya, written by Lokmanya Tilak, and placed it at Baba's feet, Baba objected and said, "This spiritual text should be placed on the head and not at my feet."

Baba asked devotees to read religious texts every day. Some devotees were advised to read the Bhagavad Gita, while others were asked to read the Jnaneshwari. Every day, there was regular reading of the Bhavartha Ramayan, Dasbodh, Tukaram's Gatha, and other spiritual texts. However, Baba laid special emphasis on Eknath Bhagwat. The text was Baba's favourite, and he lovingly called it the 'Vrindaban Pothi'. Baba wanted devotees reading the Eknath Bhagwat to study it, understand it and meditate upon it. In this way, the devotee could ultimately inculcate its doctrine in his life by following its tenets. In Mai's Shala, all these texts were studied on a regular basis. As Mai considered Eknath Maharaj to be a Guru, his Bhavartha was read there every single day, and following the reading, discourses were held. Mai never failed to ask the devotees to adopt the teachings in their daily lives.

It is interesting to note that not only human beings, but also creatures and animals benefited by listening to the scriptures, like the scorpion on Dabholkar's shoulder (reference: Sai Satcharita, chapter 22) and the frogs, dogs and cats of Shirdi, whose mention is made in the following stories.

Ramchandra Deshmukh was a resident of Shirdi, but he didn't believe in Baba. Once, his daughter fell ill and had a relentlessly high fever and was admitted to the Gondkar Hospital. Her blood and urine tests confirmed the diagnosis of typhoid. She was administered the appropriate antibiotics, and the best possible care was given to her. Deshmukh was, however, displeased as the recovery was slow, and she had to remain in the hospital for 45 days. His wife, who was an ardent devotee of Baba, gave the child Udi mixed in water and the child regained her health. This was the turning point in Deshmukh's life and he became a devotee. The very next day, Deshmukh bought a Marathi Charita and started doing Parayan. The moment he started reading it, a big frog appeared and sat in front of him. Every day, the frog appeared just as he started reading, and listened intently to him as he read the chapters assigned for the day. Upon completion of the chapters, the frog would scamper away. On the seventh day, Deshmukh completed the Parayan and the frog listened to it. Then, the frog disappeared, never to be seen again. This was taken from Ambrosia in Shirdi, written by Ramalinga Swami.

Lucky are the dogs of Shirdi who get the opportunity to listen to all the Aartis, the Vishnu Sahasranam and Stavan Manjari, that are played everyday on the loudspeaker in Shirdi.

A devotee narrates this incident: "Vikram would come every evening at about 5 p.m. and read aloud the Bhavartha Sri Sai Satcharita written by Dilip Pawar Kaka. Vikram was very knowledgeable, and he would patiently explain the Charita to me. There was a stray dog that lived below my apartment, and I called him Laali as he was brown in colour. From the very first day we started our Charita class, Laali would appear out of nowhere and sit next to me. Often, he would nudge me and lay his snout on my lap, and attentively listen to what was being read. As soon as we finished reading, he would scamper away. I noticed this habit of Laali and told Vikram about it. At first, he was skeptical and said, "Laali comes and sits next to you as he expects you to feed him." But, I was in the habit of feeding the stray dogs in the morning itself. One day, Laali got sick and was running a high temperature. I gave him an antipyretic mixed in milk, but he didn't drink it. That evening, we were reading the 15th chapter of the Charita. This chapter is known as Sankat Mochan. Laali listened to it and went away as usual. The next day, I learnt that Laali had died. Laali had the good fortune to listen to the 15th chapter, which, when heard, removes both the physical and mental afflictions. I am sure that Laali and all the stray dogs in Shirdi will have a better rebirth. I am certain that Laali will be born in Shirdi, and be utterly devoted to Baba."

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In these two combined chapters, a man comes to Baba seeking Brahma Gyan. As the Leela unfolds, Baba plays along with his request, and in the process, shows the man his shortcomings, thereby instructing us on the most important aim of human life. This commentary is a compilation of similar Leelas that give us some more spiritual gems from Baba.

Baba had unique ways of imparting knowledge. Sometimes, it was by asking for a specific amount of Dakshina; at other times, through parables or dreams, or through His touch. Mr. Tosher, alias Shri Narayan Ashram, says, “Baba's method of teaching was varied. He would, sometimes, simply touch the head of the devotee with His palm, which would have a certain kind of influence on the devotee. At other times, He pressed His hands on a devotee’s head as though he was crushing out some of their lower impulses. On occasion, he would pat the devotee’s back, or would pass His palm over their head. Each method had its own effect, affecting the sensations and feelings of the devotee. Apart from touch, He executed an invisible operation on the devotee, whereby He would bring about a great change in him.” This was experienced by Mr. Tosher (in 1913 or 1918), when Baba conveyed (without the use of touch or words) the feeling that differences between various souls, or for that matter, all differences were unreal, and that the only real thing was the Divinity which underlines all. The truth was not uttered in words by Baba before Narayan Ashram. This Leela was taken from the life of Shri Sai Baba, written by Narasimha Swamiji.

Khaparde says, in his diary, that during Aarti, Baba gave him mystic glances, and all his questions were answered. At other times, he beat Ram Maruti Bua, who became ecstatic following the beating! Once, Baba lifted Maruti Bua above his head and whirled him around which helped Bua progress to the next stage of his spiritual journey. On Guru Purnima day, devotees placed books at Baba’s feet for His blessings. Sometimes, Baba deliberately exchanged books between devotees.

Lessons on Dakshina

Baba had a uniquely marvellous way of teaching. He often taught His lessons through the amounts He took as Dakshina: 1) Rs. 2 for Nishtha and Saburi (Ref: Sathe and Radhabai Deshmukh, Sai Satcharita Chapters 18 and 19). 2) Rs. 4 often indicated the ego complex, i.e., Manas, Buddhi, Chitta and Ahankar and the need to surrender these at the Guru's feet. 3) Rs. 5 symbolises the senses, i.e. the Indriyas (e.g., The Marwari who demanded quick Brahma Gyan (Sai Satcharita 16 & 17). 4) Rs. 6 refers to the six internal enemies (e.g., Mrs. Tarkhad, Ref: Devotees’ Experiences, written by Sri Narasimha Swamiji) 5) Rs. 9 refers to Nav Vidya Bhakti of the Bhakti Marg (e.g., Laxmibai and Anantrao Patankar and the parable of the mare, Sai Satcharita Ch. 42 and 21, respectively.) 6) Rs.15: Giving Dakshina here means deriving les¬sons from the scriptures and lodging them in the heart, where Baba resides. (e.g., Prof. Narke. Ref: Devotees’ Experiences, written by Sri Narasimha Swamiji). 7) Rs.16.50: This indicated Sharanagati (i.e., total and complete surren¬der to Baba).

Another interesting Leela on Dakshina is of Baba instructing Shyamdas Uddavesh Bua to read the 11 Skanda of Eknath Bhagwat. When Shyamdas went to Shirdi, Baba asked him for 11 rupees every day, and he readily gave this. He did this daily for 10 days. Every day he would go to the Dwarka Mai at about 3.30 in the afternoon, and only at that time would Baba ask for Dakshina. On the 11th day, as usual, Baba asked for Dakshina. Conveying to Baba that he had no money left, Shyamdas told Baba, “You tell me where I am to get the money from? Instead, I offer my 10 Indriyas and mind." To this, Baba replied, "These are already mine! Who are you to give them to me? Go to Bapusaheb Butti and borrow 11 rupees and give them to me." On hearing this, Shyamdas got up to go and get the money. He had hardly reached the gate of the Sabha Mandap, when Baba called out to him, "Arre Shyam, come here, and bring the 11 rupees later, but bring them from Bapusaheb Jog. Now be seated." After taking the Udi and Prasad, he went to the Wada and totally forgot about the 11 rupees. At 3.30 p.m., he went for Darshan, but Baba did not ask for the 11 rupees. In the evening, he said, "Go to Bapusaheb Jog and ask for 11 rupees, and bring him along with you." Shyamdas went to the Wada and found Bapusaheb Jog reading the Eknath Bhagwat to a few devotees. He told Jog what Baba had said. Both of them then went to the Masjid. Baba was getting ready to go out, and seeing them, He blessed them, but did not ask for Dakshina. Later, they returned to the Wada. The other devotees asked Shyamdas about the episode of the 11-rupee Dakshina, and what it meant. Shyamdas had not pondered over it.

Thereafter, both of them went to Baba every day, but Baba did not ask for Dakshina. On the fourth day, it was in the evening when Baba asked Jog, "So how many rupees did you distribute today?" Jog replied, "61 rupees. Butti received 50 rupees and Shyamdas 11." Shyamdas stayed silent, so Baba asked him, "Did you get the 11 rupees?" Without understanding the significance of Baba’s question, Shyamdas replied, "Yes," to which Baba said, "No, you didn't. Let us see tomorrow. In the meantime, take a look at the Pothi, okay?"

They returned to the Wada and started discussing what Baba could have meant by asking for 11 rupees. Balasaheb Bhate was astute enough to connect the Dakshina with the reading of Eknath Bhagwat. Suddenly, Shyamdas remembered how he had taken a decision not to read any Pothi until directed by Baba. The next day, Shyamdas went to the Dwarka Mai at 3:30 p.m., and did Charan Seva. Baba asked him, "You received the 11 rupees, didn't you, Shyam?" To this, he replied, "If the 11 rupees is regarding the reading of the Pothi, then yes, but which Pothi am I supposed to read?" Then, Baba gave him a clue of their Rinanubandh, saying, "Read the Pothi where there is a dialogue between you and me." This response from Baba further confused him. Should he read the Gita, or the Jnaneshwari? Baba said, "Arre, Shyamdas, go to Bapusaheb Jog and bring the Pothi that he is reading." Shyamdas brought the Pothi, and Baba randomly opened the 11th chapter of Eknath Bhagwat, and pointing to it, said, "Read this every day of your life. Read it just as it is written and understand it. Do not explain or expound it to other people. Only you need to know and understand it. Allah Malik will do good." The 11th Skanda is a very spiritual chapter and is all about Brahma Gyan. Reference: Sai Leela magazine, Ank 4,5; year 4, 1926

There is another Leela about the parable narrated by Baba to Shyamdas Uddavesh Bua. Baba said, "We were two brothers on a long journey. Walking on the path, my brother went ahead of me. He was bitten by a serpent and died. I was walking steadily, and was way behind him. Just then, five or six people came and enquired of me where my brother was. I told them that he had died due to a snake bite, and I had buried him. They did not believe me. They said they will go and search for him and bring him back. I cautioned them that there is a huge serpent there, and that it will bite them too. But, they did not pay heed to my words. They went there, and were killed by the serpent. I buried them, and continued my journey.

“A strong lady then came and asked me about my brother. I told her that he had been bitten by a huge serpent and had died, and he was buried by me. Then, she enquired about the six men. I told her how they went looking for my brother, and were killed by the serpent. She was anxious to go there and find my brother. I asked her, 'Why are you going there needlessly? You will not find my brother.' To this, she replied, 'I will go there and diligently search for him, find him, and bring him back.' Thus, she went ahead, and she too met with the same fate. I buried her too.

“Then, I continued my journey and went a long distance. I then met five or six Muslims who asked me to wait a while. I waited. They brought a goat, killed it, and cut it into pieces, and asked me to eat this. I said, 'No. I'm a Brahman. I cannot eat it.' Then, one of them took a piece and thrust it towards my lips, trying to make me eat. I said, 'Just wait a while. I will pray to God and then eat it. I took a piece of cloth and held it to my mouth and thought of God. And lo, the pieces of meat turned into roses - huge beautiful roses that you couldn't find anywhere, not even in Shirdi! Those Muslims then went away, and I continued on my journey.

“When I looked back, there was crystal clear water and a small pathway. I walked a short distance and there was water on either side behind and in front of me without any pathway. This was the doing of Allah Maalik. Allah is the Saviour of the poor.”

It is very difficult to know the meaning of Baba's words and parables. Only the devotee for whom it was meant could comprehend its meaning. The possible meaning is given here.

Of the two brothers, one of them symbolises the real eye, or the Atma, or soul; and the other brother is the apparent eye, identified with the body, mind, senses, and intellect. Having been identified with these, the apparent eye suffers from pain and pleasure. To release the apparent eye from the cycle, one has to bury it mercilessly. Here, Baba suggests the mode of burying by practising yoga. Bitten by a serpent and having died symbolises the burial of the apparent eye by awakening the Kundalini. Yogic path teaches the gradual uncoiling of the Kundalini, which is the spiritual current. As it uncoils and rises upward, it sets free a series of Chakras. The six Chakras, known for their own powers, culminate in the seventh Chakra, or Sahasrara, or the thousand-petal lotus, followed by Samadhi Sthiti. This state does not last for long as the Vasanas are not destroyed completely. Baba mentions five to six people, possibly symbolising the Vasanas governed by the Panch Indriyas (that are five), and six Arishadvargas. When these evils continue their attack by luring the real Sadhaka, he is neither frightened, nor affected. On the other hand, they will also get buried by him. Thus, Baba's statement that there was a huge serpent that He buried on His journey symbolises the burial of the Vasanas. The strong lady referred here symbolises Maya. Due to our ignorance, the real self is forgotten. One then starts identifying with the apparent self. Thus, one is entangled in the worldly life, and such experiences as birth, death, pain, pleasure, good and evil. All these seem so real, although the waking state and the dream state are both a mirage. This Maya veils the pure soul and has to be buried in order to realise the pure soul or Aatma. Baba confirms that He had buried Maya by stating that the strong lady met the same fate and was buried. The Vasanas, however, were so strong that they continued attacking. This is symbolised by the five or six people who cut the goat and thrust its pieces on Baba’s lips.

The word 'Brahman' refers not to the cast, but to the person who has realised Brahma, and because of this realisation, He was able to convert the pieces of meat into beautiful roses. The crystal-clear water and the small pathway signify the clarity that the Sadhaka attains by way of Sadhana in order to be merged with the Parabrahman. Then, there is water all around without any pathway, which symbolises the highest state of realisation - the state of pure consciousness. Thus, the Sadhaka culminates in the Parabrahma. This explanation of the Leela was given by Manjula S. from Bangalore, and has been taken from the Sai Leela magazine, Ank 4, year 4, 1926.

Next comes the Leela of lighting the lamps with water, and its possible meaning. The sacred festival of Guru Poornima fell on 24 July 2002. Early in the morning, Megha Shrisa Kamath visited the Sai Baba temple and offered fruits and confectionery to Baba. She then went to Vijay Hazare's home and spent some quality time with him talking about Baba's Leelas. That night, as usual, Megha chanted Baba's name, and soon fell asleep. A short while later, Megha had a wonderful, life-changing dream. In the dream, Megha saw Baba seated in His usual place in the sanctum sanctorum. Baba was sitting in His characteristic pose next to the railing with His left forearm resting on it. Megha ran up the steps of the Dwarka Mai and clasped Baba's feet and laid her head on them. Baba then placed His beatific hand on her head and blessed her, saying "Allah Malik". He then applied Udi to her forehead.

Megha sat in front of Baba and asked Him, "Baba, why did you light the earthen lamps with water?" Baba paused for a while and said, "I had to light the lamps without oil for the welfare of all my devotees. My heart is overflowing with Maya, love and compassion for each and every devotee. However, I am sorrowful to see that people are full of vicious tendencies. Unfortunately, it is widespread. I see it in all four directions and it hurts me. Megha immediately asked, "Baba, what vicious tendencies?" Shaking His head, Baba answered, “A multitude of people pour oil in lamps and light them daily. They place them in their prayer room, and in front of God outside the front door, and next to the Tulsi Vrindavan. Some do this ritual four times in a day, while others keep an ever burning lamp in their prayer room. Yet they are spiteful, malicious and inhuman to others. Their heart is devoid of empathy, humanity and love for other human beings. It is futile to light a lamp without love and compassion. It is akin to lighting a lamp without oil. So why light a lamp at all? Every day, you light a lamp, then you go out and do deceitful acts, and conspire against others. Then, you spend huge amounts of money, offer incense, flowers and Prasad to me and make a show of your devotion. The person may be a man or a woman. They may be a brother and sister, a husband and wife or any other relative, but that relationship is barren and devoid of love. Because they are blood relatives and are bound to each other through Karmic bonds, the relationship is grudgingly maintained. Unfortunately, a mother-in-law does not consider her daughter-in-law as her very own daughter, or the elder brother's wife is devoid of love and sisterly affection towards the younger brother's wife. I perceive intense darkness in the deep recesses of your mind and heart. Indeed, a few of you are straightforward, humane and compassionate. And it is extremely hard for you to survive in this world. If your heart and mind is devoid of love, do not bother to light a lamp. I feel a person should light a lamp if his heart is pure and free of ill will towards others. Then, it will dispel the darkness and the real lamp will be ignited. Neither my Udi, nor meditation, will help you if you are bereft of goodwill towards others. Only when you embrace love and compassion will the darkness disappear. I am saddened by the intense darkness I see around me. My child, you questioned me about lighting lamps with water, so I told you this. It will benefit all if you tell as many devotees as you can about what I said and make them aware of it. Even if they don't read my Leelas, my Charita, or perform my Aartis, it is alright, as long as they embrace my message and change their callous ways. My dear child, will you do this for me?” After saying this, Baba, with tears in His eyes, placed His hand on Megha's head and blessed her. At that very moment, she woke up and realised that she was dreaming. From that moment, it became her life’s mission to give Baba’s special message to every devotee she met. This Leela was taken from the Sri Sai Prasad magazine, Deepavali issue, 2002.

In chapter five of the Sri Sai Satcharita, Baba, by lighting the lamps with water, teaches us to completely surrender ourselves to Him. The Self is made of the Panch Mahabhoota. A body is made up of the five elements. The Pankti, or the Diya, is made of clay, so it is Prithvi Tattva. Pouring water into the Pankti is Jal Tattva. Lighting the lamp is Agni Tattva. Breathing of the Self is Vaiyu Tatva. Luminosity is Akasha Tattva. Guru will illumine within the self by using these five elements only when the Self surrenders completely to the Sadguru. By this illumination, the Self will lose its identity by merging with the Parabrahma, or the Sadguru. This Tattmya Bhav is Brahma Gyan. This is the explanation of the Leela.

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Chapter 15 describes how Baba explained to Das Ganu the style of Kirtan by Naarad, and how he made Cholkar drink tea saturated with sugar after fulfilment of his vow. And lastly, how, from their chirping, Baba understood about the lizard that came from Aurangabad to meet her sister in the mosque.

Chapter 15 is called Sankat Mochan, and many devotees read this chapter to free themselves from all obstacles, by Baba's grace. Spreading the palms before Baba is completely surrendering the ego with humility, and knowing fully well that we are helpless without Baba's grace. Day and night (in good times and in bad times), He is our only refuge, standing behind us and showering His grace upon us.

In this chapter, there is the story of Das Ganu all decked up with an Angrakha, Pheta and Uparna to perform a Kirtan. Baba, with his characteristic humour, asks Das Ganu where he was going all decked up like a bridegroom. Baba then tells him to get rid of all the outward show, and to perform Kirtans with a bare chest, like Narad Muni, the father of all Kirtankars. The only adornment required was intense faith and devotion, which became Das Ganu's Naradiya Paddhati. I will now relate the life of Das Ganu, and how Baba transformed him into Sant Kavi Das Ganu Maharaj.

Ganpatrao Dattatreya Sahasrabuddhe, popularly known as Das Ganu Maharaj, was born on 6th January, 1868, and passed away on 25th November, 1962. Das Ganu hailed from Akolner village, and was born in a Brahmin family. His studies started when he had his thread ceremony at the age of nine, and stopped when he was 14 years old, and he studied English only up to fourth grade. He married when he was 23, after which he came to Ahmednagar, but remained a vagrant and indulged in gossip.

While wandering, he met a police superintendent, Mr. Kennedy, who employed him as a Sepoy for a monthly salary of nine rupees. It was when he was working as a Hawaldar in the police force that Nanasaheb Chandorkar took him to Sai Baba. Nanasaheb was the deputy collector at that time (around 1890), and Das Ganu accompanied him to ingratiate himself with Nanasaheb, but with no particular desire to see Baba. Das Ganu took a great deal of interest in Tamashas and village plays of an erotic and somewhat obscene nature, and even took part in them. He dressed like a female and pranced about in great delight. He also composed poems impromptu. Neither his professional ways, nor his personal life, met with Baba's approval. Baba wanted Das Ganu to walk a different path. With considerable effort, Das Ganu gradually withdrew from play-acting, but the police-force career was another matter. For more than 10 years, he resisted Baba's admonitions until fate wove such a web that circumstances compelled him to resign from the force, after several mishaps. In fact, if Baba had not extended his protection, Das Ganu would have been punished and disgraced, and might have even faced death.

After retiring from the force, Das Ganu followed Baba's advice and settled at Nanded. He spent his time performing Kirtans, going where his devotees invited him. The annual Kirtan at Shirdi, on Baba's Urus, which coincided with Ram Navami festival, was also delivered by Das Ganu, even during Baba's times, from 1914. He kept up the custom for several decades, thereafter. His wife's death in 1919 left him childless, but unfettered to pursue the path of a Kirtankar. No monetary collections were made by Das Ganu for his work as a Kirtankar. He performed his Brahminical duties, carried on Puranik studies, and performed Kirtans, at which he was excellent. His needs were well taken care of by the devotees from various parts of the country with whom he stayed, upon their invitation. After all, Baba had assured him about his temporal welfare. Besides being a Kirtankar, he wrote several books, amongst which are Sant Katha Amrita in 1903, Bhakta Leela Amrita in 1906, and Bhakta Saar Amrita in 1925. The first book features some stories about Baba, and Baba is said to have blessed the effort. Though Das Ganu was one of the foremost Bhaktas of Baba, he did not spend too much time with Baba. Even when he was in Shirdi, he rarely saw Baba, who would not allow him to stay for long in the Masjid. He bade him to go to Vitthal Mandir, where Das Ganu lived and wrote about the lives of saints, or spent his time repeating the Vishnu Sahasranam.

The spread of Baba's fame, especially in Maharashtra, is largely due to Das Ganu's Kirtans. But, it is true that his own faith in Baba was not very strong, and often wavered, as at heart, he believed Baba to be a Muslim saint, and not a Poorna Parabrahma. Despite the well-known miracle that Baba performed of making water flow from both his feet, in lieu of the Ganga in which Das Ganu wished to bathe, he was unable to drink that palmful of water which he gathered as Tirth, but only sprinkled it over his head. As he was a Brahmin, Das Ganu thought that he would be polluted by drinking the washings of Baba's feet as Tirth. Even after he knew Baba, Das Ganu approached and received Upadesh from Vaman Shashi Islampurkar, an old married Brahmin of Islampur, whom he met during the course of his official duties. As Islampurkar had no children, it was Das Ganu who performed his last rites. In fact, he even inherited Islampurkar's property. But as Islampurkar's wife did not approve of such a disposal by her husband, Das Ganu handed over the property to her, thus proving to be a true Vairagya, not attached to temporal wealth. Spiritual progress for Das Ganu was founded on an old set of ideas. He could not forsake going to Pandharpur on a pilgrimage. Though he zestfully sang, "Shirdi Majhe Pandharpur," for Das Ganu, only Vitthal was God, and he wanted a vision of God in that form alone, and not the Sai form that he saw at Shirdi. Despite his flaws, Das Ganu was one of the most notable followers of Baba. Thus, Baba turned the base metal of a petty, lewd constable into the gold of a saint, who, in turn, has moulded the spiritual destinies of tens of thousands of Sai devotees through his Kirtans.

Several compositions of Das Ganu are embodied in the Shirdi Aarti, including a couplet in Hindi, which has earned him a monumental place in Shirdi, and in the hearts of all the devotees of Sai Baba. The “Shri Sainath Stavan Manjari,” a humble tribute of praise to Shri Sainath, was one of Das Ganu's compositions. It is broadcast every morning after the Lagu Aarti, Shirdi Majhe Pandharpur, and, of course, the Aartis that he wrote are sung all over the world by the devotees of Baba.

This was a short account of Das Ganu's life. This information was taken from 'The Life of Sai Baba', written by Narasimha Swami.

Cholkar's vow to give up sugar in his tea, and its possible meaning

In the Sri Sai Satcharita, chapter 15, the wonderful Leela of Cholkar drinking sugarless tea is given under the title, 'Story of Cholkar's vow of Sugar Candy'.

Cholkar, a resident of Thana, was a probationer at the civil court. His contract was temporary, and he was extremely poor. He had a large family to feed and look after. However, his job would become permanent if he passed an examination. At that time, some of the residents of Thana had arranged for Das Ganu to perform Kirtan and Hari Bhakti Parayan at the Kopineshwar temple. That day, Cholkar was amidst the audience. He listened with rapt attention to Das Ganu's narration of Baba's divinity. It had a profound effect on him. Cholkar immediately sought refuge at Baba's feet. He said, "Baba, I am a poor man, and have a great deal of responsibility. If I pass this examination by Your grace, I will become a permanent employee. I will humbly make a pilgrimage to Shirdi and bow at Your feet and distribute sugar candy in Your name."

Cholkar did pass the examination. Now, he was eager to fulfil his vow. He tried to save a small amount of money from his meagre pay and put it away, but no matter what he did, he did not have sufficient money to make the pilgrimage. Cholkar was determined to make the pilgrimage as soon as possible, so he decided to give up sugar in his tea. Finally, he had sufficient money to undertake the pilgrimage. He was Jog's relative, so he had a place to stay in Shirdi. It is human nature to protect, hoard and enjoy things that we like. Cholkar loved sugary sweet confectionaries. Being extremely poor, he did not partake of delectable confectionaries, but he did enjoy having a cup of sweetened tea. In fact, he looked forward to having a cup of sweet tea every day, and yet he sacrificed having sugar in his tea because he yearned to have Baba's Darshan, which was more important to him. It was more important than the transient sweetness of tea.

After undergoing a lot of trouble and sacrifice, he undertook the pilgrimage to Shirdi. He went to the Dwarka Mai, and with a calm and peaceful mind, placed a coconut at Baba's feet. He prostrated before Baba and rolled in the dust of His feet. Then, he distributed sugar candy in Baba's name. After having Baba’s Darshan, he was about to leave with Jog, when Baba told Jog, “Serve your guest cups of tea saturated with sugar.” Hearing this, Cholkar’s eyes filled with tears, and he placed his head at Baba's feet. Then, Baba said, "Cholkar, the sugar candy has reached me and your vow is fulfilled. Even though you kept it a secret, I know your dedication and determination." The moral of the story is that there are two options for all of us to choose from: Shreyas and Preyas. Shreyas is difficult but it is good, and Preyas is sweet, but it is relatively easy. These two aspects represent the hard path of spirituality and living in the materialistic world, respectively. Quite naturally, we choose the latter. We have chosen the sweet materialistic life and will face many difficult exams and the results of which are full of uncertainty. At this stage of our lives, we realise that we are in trouble. But if we turn to the Sadguru and pray to Him, He, by His grace, will surely answer our prayers. As a token of our devotion and respect, we ought to give up sugar, or Preyas, and seek refuge at his feet. Beyond doubt, we will reach Him. And in confirmation of our determination to give up the sweet, He himself orders us to have more, as he asked Jog to give Cholkar cups of tea saturated with sugar. He knows that now we will not sink, but float like butter on the Bhav Sagar.

"I may be here in my physical body, and you may be far away beyond the seven seas. Yet, whatever you do, I know immediately. Wherever you may be, when you spread your hands before me in supplication, faith, and devotion, I stand there behind you, day and night, as steadfast as your faith and devotion." Although these words were said to Cholkar, they are true for each and every devotee, even today.

The two lizards

In the Sai Satcharita, chapter 15, a lizard chirps excitedly, awaiting the arrival of a sister from Aurangabad. It so happens that the lizard comes with a devotee from Aurangabad in the mouth bag of the horse, and runs to meet her sister. When a devotee questioned Baba about the lizard’s chirping, Baba replied, "The lizard is overcome with joy that her sister is coming here to meet her from Aurangabad." Be it the chirping of a lizard, or the twittering of birds, Baba heard and understood everything.

Nanasaheb Dingle was a long-time devotee of Baba. He loved Baba intensely and Baba would go to his home in Nimgaon off and on. Often, they would chat for some time, and Baba would return to Shirdi. One day, Baba, in great haste, went to Nimgaon early in the morning. Dingle was pleasantly surprised to see Him. He made Him comfortable, and both of them sat in the courtyard chatting. A few hours later, some birds, perched on a nearby tree, started twittering excitedly. Nana fell silent and listened to them. Baba knew that Nana could understand the bird language. Baba asked Nana what the birds were saying. Dingle was silent because he knew Baba's power. Baba knew the past, present and future, but because Baba asked him, he replied, "They say nine people will die in Shirdi today." Baba then hired a Tonga and returned to Shirdi. At Shirdi, the villagers were happily preparing Prasad for Shani Dev. They had a large Haandi of Prasad ready, and all the villagers were assembled there to partake of it. Baba, however, went to the Dwarka Mai and sent a messenger to fetch Bhagoji Shinde immediately. Bhagoji came at once, and Baba said, "Go to the Shani Mandir immediately and throw all the Prasad on the floor." Bhagoji was astounded to hear this, but as Baba had commanded him, he did just that. Hurriedly, he carried out the task and ran back to the Dwarka Mai and took shelter at Baba's feet. As expected, the villagers ran to the Dwarka Mai and angrily complained to Baba of the sacrilegious act committed by Bhagoji. Baba calmly said, "I ordered him to do so. Now go and see what is in the Prasad." Confused, they ran to the scene and taking a big ladle, they whirled the Prasad around only to find a dead serpent in it. Trembling with fear, they ran back to the Dwarka Mai and prostrated before Baba. They thanked Him for saving the whole village from utter calamity and death. This Leela was narrated by Sivanesan Swamiji. These Leelas are about Baba’s all-pervasiveness, His knowledge of Cholkar's secret determination to give up sugar in order to have Baba's Darshan, and the love that Baba had for creatures, big and small.

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In chapter 14, the main story is of an affluent land owner, Ruttonji Shapurji Wadia. It is beautifully described. Shethji had all the comforts that wealth could provide. However, though he appeared to be contented and happy, he was very disheartened and sad, as he did not have a son. He pined to have a son. Instead, he had 12 daughters. Day and night, he thought how wretched his life was without a son. It was Das Ganu, who advised him to seek refuge at Baba's feet and assured him that he would be blessed with a son. Shethji thus went to Shirdi and beseeched Baba to bless him. Baba then asked him to give Him Dakshina of Rs. 5, which he had intended to give. Then Baba told him that He had already received Rs. 3.14, and blessed him. Then Shethji returned home. And thus it came to pass that Shethji did have a string of sons.

The rest of the chapter is about Dakshina Mimansa. Why is it so important for Hindus to have a son? And also, why did Baba bless many a devotee with a male offspring? Mhalsapati stayed with Baba the entire day and night. On one occasion, early in life, about 1896, Baba said, "Arre Bhagat, listen to my Fakiri words, which are always true. You are coming and sleeping here, and not with your wife. But, you have only daughters, and daughters are like tamarind fruit, but a son is like a mango fruit. You go home and you will get a son." In spite of Baba's pressure, he declined to go home and did not want his family, or Samsar, to increase. But his friend, Kashiram Shimpi, compelled him and took him home and left him there. Thereafter, he took his bed in his house. He started it on Janmashtami of 1896, and on the next Janmashtami (1897), a son was born to him.

Baba had equality of vision, so why did he say that female offsprings are like tamarind? In the Hindu Dharma, it is very important to have a son, the reason being that it is only the son who can perform the Antimeshti of his parents, which is one of the 16 Samskaras. After the son's Upanyanam, or thread ceremony, he does Sandhyavandan daily and venerates all the family deities. Upon the death of his parents, it is he who lights the funeral pyre and immerses their ashes in the Ganga, so that they go to heaven. He also performs their Shradh every year with love and respect. And Baba was rather strict about performing Shradh, and also about setting aside food for our ancestors at every meal. Whenever there is a ceremony or celebration in the house, the son performs Nandi Shradh and invites the deceased to participate in it. Thus, the good Samskars of the son make his ancestors very happy.

Reason number two: it is the male child that carries forth the family name and lineage. The girl marries into another family and her Gotra changes, and she takes her husband's Gotra. As she is often referred to as Paraya Dhan, she is the Lakshmi, who now belongs to another family, but the son usually stays with his parents. Thus, he is a source of income for his parents in their old age. A dutiful son not only looks after his own family, but also looks after his parents both emotionally and financially. If by chance, his sister is not married, he is responsible to get her married to a suitable groom. In most Hindu families, the eldest son gets married only after the sisters are married. Even if the daughter is married into an affluent family and the son is not well off, the parents will not accept any help from their daughter as they have performed Kanyadaan to her. All this would be ideal in that time and age. However, things have changed a lot during the present time.

Now, I will narrate some Leelas of how Baba blessed the devotees with a son.

Leela number 1: "I had to tear this abdomen to give you a son."

Chotubhaiya and Narayan Govind Shinde were childhood friends. In 1903, they made a pilgrimage to Gangapur. They took a dip in the Sangam. Chotubhaiya suggested to Shinde that he should bow before the Padukas of Lord Datta that if he has a son within a year, he would bring him to Gangapur and lay the child at the Lord's feet. He said so because Shinde had seven daughters and no male child. Shinde agreed and took the vow.

That very year, he was blessed with a healthy son, but he did not fulfill his vow. Chotubhaiya repeatedly reminded him about the fulfillment of the vow, but Shinde made various excuses. One day, Chotubhaiya wrung his hands and said, "Arre Shinde, God has a way of extracting a vow sooner or later. It is wise to fulfill it before this happens. So you better take your son and go at once to Gangapur."

In 1911, Chotubhaiya decided to go to Shirdi along with his family. He told his friend to accompany him, but Shinde declined. He was extremely restless the entire day, so he finally decided to accompany them as they were just about to leave. Both friends reached Shirdi the next day, and in the evening, had Baba's Darshan. The following day, they attended the noon Aarti. Baba looked directly at Shinde, His eyes blazing, and He said, "Arre, you think you are very clever and smart? I had to tear this abdomen to give you a son. Just as I gave you a son, I am capable of taking him back if you continue behaving like this." At that moment, Shinde repented and mentally begged Baba to forgive him. Then Baba turned to Chotubhaiya and said, "Is everything all right with you?" By this, Baba acknowledged that Chotubhaiya was instrumental in bringing Shinde to His feet. This incident gives a glimpse of Baba's immense love for a wavering devotee.

A few days later, Shinde took his entire family to Gangapur, and laid his son at the Padukas. Then, instead of returning home, he visited Shirdi and laid his son at Baba's feet. Following this incident, Shinde became utterly devoted to Baba and often visited Shirdi. This Leela is taken from Sai Leela magazine, volume 2, number 9, year 1924.

Leela number 2: Baba gives his son back.

On June 6, 1984, Mr. T. T. Vijaykumar lost a son, Vikram, who succumbed to burns. This left the couple in a state of shock and depression. In July, the couple made a pilgrimage to the temples in South India. And their only prayer to all the deities was give them back their son. The distraught father did not go to work for three months.

Then, one night, he dreamt of Baba. In the dream, he was standing to have Baba's Darshan along with other devotees. Suddenly, Baba stood before him. Vijay prostrated at His feet and held them tightly. Then he asked Baba about his son. Baba replied in English, "You will get your son back." Then, Vijay enquired about his job, and Baba assured him saying, "You will get a job soon." He immediately told his wife about the dream. At that time, she was pregnant. On March 10 1985, the couple was blessed with a son. They named him Sai Karthik. His second son resembled Vikram both physically and temperamentally. His son, Sai, was born in the month of March exactly nine months after they lost Vikram. Many of Vijay's friends and relatives remarked about the striking resemblance between the two children. In January 1986, they took Sai to Shirdi to show their gratitude and receive blessings from the Sadguru. This Leela is taken from Sai Leela magazine, volume 66, number 9, December 1987.

In conclusion, I would like to emphatically say that Baba had total equality of vision. He loved and respected His female devotees as much as he did the male ones, Bayaja Ma, Radha Krishna Mai, Lakshmibai Khaparde, Lakshmibai Shinde, Sitadevi Tarkhad, and Chandrabai Borkar, just to mention a few. He respectfully called Aai, Mai or Bai, and loved them a great deal.

Dakshina Mimansa

The word Dakshina means sacrificial fees.

Types of Dakshina.

There are two types of Dakshina. One is Vyavharik, or traditional, and two, is Avyavharik, or Dharmik, or spiritual.

The Shastras say that we should not go to meet God, Guru, or King, empty-handed. So we usually bring a coconut, bananas, some fruits, flowers, sugar candy, and Pedas as offerings. Importantly, when we offer money, it is considered as a traditional type of Dakshina. When we take Diksha from a Guru, he blows a Mantra in our ear, then we do his Pada Pooja and give him Dakshina. This is considered as Adhyatmik Dakshina. Initially, Baba did not ask anyone for Dakshina. He lived his life like a Fakir. The Dwarka Mai was old and dilapidated. His belongings were few. All He possessed was a sack for a seat, a cloth to cover his head, a Kafni, a Langot, Jholi, a tin Tumrel, and Satka. This was His Samsar. Hence, He had no need for collecting money.

He begged for food from certain houses and ate whatever was given to Him as Bhiksha. For His Chillum, he got tobacco from the village. So also did He get wood for the Dhuni Mai, and oil for his lamps from a few shopkeepers. Hence, there was no need for money. The villagers did not pay any heed to him and thought Him to be a Yeda Fakir. Baba started asking for Dakshina when devotees from Mumbai and other places started visiting Shirdi, and his divinity was quite evident. The villagers heard that a great Auliya had manifested in Shirdi, and they came in droves. It was then that Baba started asking for Dakshina.

His method of asking for Dakshina was unique. He did not ask everyone for it. If a devotee offered Dakshina, sometimes He accepted it, and other times He did not. Many a devotee wished that Baba would ask him and he would give the Dakshina, but Baba may or may not have asked him for Dakshina. If a person was disinclined to give Dakshina, Baba did not ask him for it. If he offered it, Baba did not accept it. If he placed it there (as traditionally Dakshina is placed at the feet of a saint), Baba asked him to take it away without touching it. He did not take Dakshina solely from the wealthy people. He asked it from everyone, even females and children. For example, with Mrs. Tarkhad, Baba asked her to give him Rs. 6, i.e., the six internal enemies.

Sai Satcharita chapter 9. From children as well, he asked. For example, he asked Gawankar, who was only 12 years old, to give him two paisa. The transaction was completed with Gawankar saying 'It is given' and Baba saying 'It is accepted'. The two paisa is symbolic of Shraddha and Saburi. What did Baba do with the Dakshina? Many a times, Baba gave back a portion of the Dakshina to the devotee and said, "This is my money that I give you. Now, keep it in a safe place. If you choose to keep it in your Devhara, then perform daily Pooja to it. Sometimes, when a devotee gave a certain amount, Baba demanded the same amount again. He even fought with the devotee and got double the original amount. When Dr. Gawankar's Guru went for Darshan, he gave Baba two rupees as Dakshina. Baba demanded and fought till He got four rupees, that is, double the amount. Every time He collected about 200 to 300 rupees, and kept it in His pocket. Of the Dakshina, He did not spend a single anna on Himself. He gave 10 to 200 rupees to certain devotees. From the remaining amount, He bought baskets of mangoes, guavas, bananas, and sugarcane, and distributed it. Kirtankars, Bhikshus, jugglers, and musicians were all benefited from it. He gave large amounts to them, depending on their skill. By evening, He did not own a single paisa. When Baba took Dakshina, there was a lesson in it. He tested the person giving it. Was he giving it willingly? Was his Aatma saddened by the thought of having to part with this money? Was his attachment to money deep? Was there a chance that it would lessen over time? He taught these things by demanding Dakshina. The amount He took, He returned a hundredfold.

Guru Dakshina

The second type of Dakshina is Guru Dakshina, where the Guru gives Mantra Upadesh, and the disciple gives Dakshina. But the Dakshina need not necessarily be money. Baba often asked for Dakshina from the Pothi that the devotee was reading.

Dakshina of Nishta and Saburi. In chapters18 and 19 of the Sri Sai Satcharita, the story of Sathe, Radhabai Deshmukh, and Dabholkar are given, and the Guru's Grace is explained. This is an apt example of Guru Dakshina.

The story of Radhabai Deshmukh

Baba said, "I stayed with my Guru for 12 years serving him from morning to night. I loved him with my heart and soul, and I thought of nothing else. My Guru was the only thought and the only Sadhana I had. He had got my head shaved, and asked me for two paisa as Dakshina. Mother, the two paisa was not monetary coins. What he asked for was Nishta and Saburi. The meaning of Nishta is loyalty, faith, reliance, and integrity. Saburi is fortitude and courageous patience. These two paisas I gave willingly. My Guru did not have any expectation from me. He guarded me and protected me from harm."

Kashiram Shimpi gives Baba two paisa daily. Any devotee giving Dakshina should not be proud that he is giving Dakshina and he can afford to do so. Nor should the devotee feel that the Guru depends on the Dakshina given by him. An apt example of this is Kashiram Shimpi. He came into Baba's contact from the very beginning. At that time, Baba did not ask for Dakshina, nor did anyone give it to Him. When Kashiram gave Baba two paisa every day, if for any reason Baba did not accept it, he felt disappointed and sad. Often, his eyes welled with tears when Baba refused to accept it. The omniscient Baba, however, knew that Kashiram's pride was hurt. Baba, then asked him for Dakshina at all times till he ran out of money. One day, Kashiram told Baba that he did not have the money. Baba asked him to borrow it from the grocer. After a few days, the grocer refused to lend him money. It was only then that he realised the lesson in it. Baba did not depend on his Dakshina for his meagre needs. He also realised that pride had slowly, but surely, taken over his whole being, most importantly, that Baba was not an ordinary human being like him, but that Baba was Para Brahma. He was the donor and the receiver, and every action was through Him. From that moment, his fortune returned and he became wealthy and humble.

Baba takes on the fever of Gajanan Narvekar. The Guru, when he takes Dakshina, looks after both the spiritual and materialistic well being of the devotee, that is, he looks after the welfare in totality. Once a devotee named Gajanan Narvekar was suffering from high fever. It was continuous and relentless. He sent his son to Shirdi with Dakshina of Rs.500. His son went to the Dwarka Mai and gave Baba the Rs. 500. The moment the money touched Baba's hand, Baba got high fever and started shivering. A devotee seated next to Baba saw Him shivering, and asked Him how He got the high fever all of a sudden. Baba replied, "When I accept Dakshina from anyone. I have to carry all his burdens, whether spiritual, materialistic, or physical (health)."

Shapurji Shethji and his Dakshina

Prior to going to Shirdi, the Sheth had welcomed a Maulvi Saheb, a saint from Nanded, who had visited him by offering him a small feast of fruits, savouries and delectable confectionaries and when Das Ganu checked the Yadi, or bill, it was exactly Rs. 3.14.

Baba identifies Himself with this saint, and hence he tells Shethji that he has already received Rs. 3.14, and so he has only to give Him the balance of Rs. 5 as Dakshina. This gives a glimpse of Baba's all-pervasiveness.

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This chapter is all about Baba curing His devotees with rather unusual modalities, and they are beautifully described, like Bala Shimpi was asked to feed a black dog curd rice, and he was relieved of the relentless malarial fever, or curing Booty of severe gastroenteritis with a milkshake full of almonds, pistachios and walnuts. He also cured Kaka Mahajani of a severe bout of diarrhoea by giving him roasted peanuts to eat. Bhimaji Patil was cured of his pulmonary tuberculosis through a series of dreams, where he received a good thrashing for not reciting a poem that his teacher asked him to recite. This was followed by another terrifying painful dream, where someone sits on his chest and then crushes it with a road roller. And the next morning, he feels refreshed and his tuberculosis disappears. He cured the Alandi Swami of an earache just by his beatific glance, and blessed him saying, "Allah bhala karega."

Leela number 1: Padmanabhendra Swami from Alandi

This Leela is given in the Shri Sai Satcharita, chapter 13. In the Sai Leela magazine of 1923, the Swami himself has written a detailed account, where he states, "Following the advice of beloved Shriman Hari Sitaram Dixit, residing in Mumbai, I visited Shirdi." He further states, "By the grace of Shri Sai Baba, I am enveloped by an abundance of joy. After my pilgrimage to Shirdi, I returned on Thursday, the 29th of January, and proceeded to Alandi. There, I attended the Punya Thithi of Shri Guru Maharaj Tukaram on the 2nd of February. On the following day, which was Tuesday, I went to Mumbai. There, I consulted Dr. Underwood regarding the swelling behind my ear extending to the neck. His advice was that no surgery was required. Then he gave me an injection of some serum, saying that it will take care of the swelling. He then narrates his experience in Shirdi, "It is impossible to describe the lustrous divinity of Shri Sai Maharaj. The effect is mind-boggling, and I got immense peace. Many of the devotees gathered there had advised me to tell Sai Maharaj about the swelling. But from my heart and soul, I was disinclined to do so. The reason for not doing so was that I had gone solely to have his Darshan without any ulterior motive. I strongly believe that Prarabdha Karma has to be borne by me. However, ultimately I asked Madhavrao Deshpande to tell Maharaj about the problem. Accordingly, he brought up the topic while I was having Darshan. Maharaj lovingly said, 'Allah sab accha karega.' At that very moment, my troubled mind became calm. The doctor at Nagpur had advised surgery, so had the doctor from Alandi. They were consulted prior to my visit to Shirdi, but the doctor from Mumbai said the surgery was not required and administered the serum injection, following which, the swelling shrunk a lot, and the pain subsided completely. All this happened after Shri Sai Maharaj spoke these words. Thinking about it, it leaves me wonderstruck and happy. On the first day of my visit, Maharaj asked for Dakshina. I replied, 'Maharaj, I am a Sanyasi. Where will I have money?' After I had Darshan, Baba said to Madhavrao Deshpande, 'I wanted to know if he will give me something, but he won't give me anything. Since he has come to me, I will give him something.' From the very moment these words were uttered, I became trouble-free. What can I say about this Siddh Purush, except that He is Shri Narayan in human form. This Leela was taken from Sai Leela magazine, ank 5, year 1, 1923.

In Leela number 2, He cures Chandrabai Borkar's husband

Chandrabai's husband was posted in a small town called Asavali near Nasik. One day, her husband, Ramchandra Borkar, returned from work with a high temperature. Chandrabai was extremely worried as there were no doctors nearby, nor was medical aid easily available. Chandrabai had some of Baba's Udi with her. She had immense faith in Baba, and knew that Udi was a panacea for all maladies. She made her husband as comfortable as she possibly could, and sat beside him. The temperature was 103 and was steadily rising. At about 2 a.m., her husband fell asleep. So, she curled up at the foot of the bed and took a nap. At three o'clock in the morning, she had a vivid dream. In the dream, she saw an old Kafni-clad Fakir, who said, "Bai, don't be worried. In a little while, he will perspire profusely. Apply Udi all over his body, and the fever will abate. However, do not let him go out of the house after 11 o'clock." Then, the Fakir disappeared. She followed the instructions and her husband started sweating profusely at that time. She wiped up the perspiration and applied Udi. Then, she told her husband about the dream, but her husband lacked faith in Baba. Not heeding her advice, he went to the railway station, which was very close to their home. At that time, the passenger train going to Mumbai had just arrived. From her home, she could see her husband standing on the tracks and talking to his friend. The Mail arriving from Manmad was approaching on that track to the station. Her husband was oblivious of the oncoming train. Chandrabai, from her home, watched the train hit her husband. She shouted, "Baba!" and lost consciousness.

A short while later, a porter came to her home and told her to bring her husband home, as he had broken a bone or two. She immediately thanked Baba for saving her husband's life. She, along with the servant, went to the platform. A lot of people who had witnessed the accident were marvelling at how the train, instead of running over him, had knocked him off to the middle track that was empty at that time. Chandrabai brought her husband home and laid him on the bed. The pain was very severe, for he kept losing consciousness off and on. In his groggy state, he asked, "Where am I? A Fakir has stealthily crept into our house." Chandrabai reassured him, saying, "That Fakir is our Baba. He is our only refuge, but you do not have faith in Him, or you would have not gone out after I told you about the dream. It was a warning, but you did not pay any heed to it. Nonetheless, He saved your life, or I would have been crying as you would have lost your life. Time and again, you promised to go to Shirdi, but every time you reneged on your promise. At least this time, I hope you keep your promise and go after you recover.” Her husband finally promised to do so. Then, he said, "Is your Baba in Shirdi now?" Chandrabai replied, "Yes, He is in Shirdi, and is also with me. Otherwise, you would have been run over by that train.”

Chandrabai tended to his leg. Obviously, it was broken. She took some Udi, mixed it with the powder of Beeba (marking nut), and put it over the injured part, and then bandaged it. The next day, the doctor from the railway hospital came and checked her husband, and confirmed that it was a fracture. That night, at 11 p.m., she dreamt of the same Fakir, who asked her, "So what happened? The leg is broken. Get some Copra (desiccated coconut) and place it over the injury and bandage it tightly. Then, make a mixture of Vani (an indigenous fruit), salt, turmeric, Jondhale, or Jowar grain, and foment the bandaged area.” Chandrabai did just that. Soon, the pain decreased and by the end of the month, the fracture had healed perfectly. The doctor and many of her friends and relatives were astonished to see the result of a homemade remedy. She told them that the Fakir had advised her to do so. And their faith in Baba increased manifold.

Baba's earlier years in Shirdi

In his earliest days, even up to 1890, Baba had a youthful love for art and music. And at night, He often went to the Takia, the resting place for visiting Muslims. There, He would, with His very sweet and appealing voice, sing songs mostly of Kabir, or songs in Persian or Arabic, which the local people could not understand. He tied trinkets on his ankles and danced about in joy, while he was singing his songs with rapt devotion. At times, when he was not absorbed in contemplation, he went about meeting the people and noting their ailments. He picked up herbs or cheap drugs from shops, and with it, he used to cure the villagers of their bodily illnesses. His knowledge of medicine and surgery appears to have been extraordinary, for He cured not merely snake bite but also leprosy with snake venom, and rotting eyes with Beeba (washerman's marking nut) as an antiseptic alkali. It is said that He pulled out rotting eyeballs of some patients, washed them, applied Beeba as a caustic and replaced the eyeballs, and the disease was cured. He never accepted any payment for his medical or other services. Other kinds of services also He rendered in plenty.

He ploughed up the village common land, the very land on which the Samadhi Mandir now stands, and raised a flower garden there. He watered the plants, carrying pots of water on his shoulders. He distributed the flowers and leaves freely to various Hindu temples and to Muslim holy places, and never made any distinction between Hindu and Muslim places of worship. Then, He also planted trees in Lendi Bagh and used them to cure ailments. One notable plant is called Tarvad, known as Sulphur Cassia. This is a shrub with yellow flowers, which Baba managed to tend and care for until it grew into a tree, which was in Lendi Bagh. These flowers He used to treat diabetes with. He also used it for people who had low immunity, as it boosted immunity. This shrub grows wild in Maharashtra, and it survives in the harshest conditions. It blooms in mid-summer, and grows in crevices of rocks and boulders. Thus, its flowers produce a lot of immunity as the shrub has to survive in these conditions. I, for one, have so much faith in this plant that whenever I go to Korala, I stop the car and eat the flowers directly off the plant, without even bothering to wash it. Another shrub that Baba used a lot was Khorpad. It is from the aloe vera family, is broad and fleshy, and is a cure for various skin diseases like eczema, rashes, itchy skin and urticaria. And last, but not the least, the Neem leaves. It is a panacea for all ailments, both physical and mental. A Neem leaf a day keeps the doctor away. It brings down the high blood sugar levels in diabetics, and cures stomach ailments and skin disorders. And finally, we have the wonderful Udi that Baba has given us. Udi will be discussed in detail later when the chapter of the glorious Udi comes.

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In chapter 12, these are the Leelas about Kaka Mahajani, Dhumal and Mrs. Nimonkar about the stretch of time that they may, or may not, stay in Shirdi. Baba is Rajadhiraj, and it is totally dependent on Him, how long you may stay in His kingdom, and not upon the will of the devotee. Baba is all-knowing, and He can see the future and will always do what is good for His devotee.

Then, there is the story of the orthodox Brahmin, Moolay Shastri, who was devoted to Gholap Swami. However, he thought that the Dwarka Mai was Ongal, or unchaste and polluted. And to his utter astonishment, Baba appears as Gholap Swami himself. There is also the story of the doctor who refused to bow to a Muslim Sai Baba. However, he was the first to rush to the Dwarka Mai and prostrate at Baba's feet, as he sees his beloved deity, Lord Shri Ram. So in this chapter, I will give information about Moolay Shastri and Gholap Swami, and finally about Baba's unique way of feeding fruits to His devotees.

Staying in Shirdi

Baba was seated on the throne. In 1951, Subramanyam took leave for a month and went on a pilgrimage starting with Tirupati and from Daund, he arrived at Shirdi. He was utterly disappointed at what he saw. He had expected Shirdi to be like heaven on earth. His visit was to last for three days. But, on the very first day, he thought of returning home after visiting the holy sites. He marveled at the devotees who worshipped Baba like their personal God, while he felt that they were mere edifices and photographs. Then, he met a family from Andhra Pradesh, who spoke kindly to him and asked the purpose of his visit. There was an elderly lady with them, who had the power of soothsaying and had told many devotees what experience they would have during their stay in Shirdi. She also had the rare privilege of seeing Baba, instead of the idols seated on the throne, during Aarti.

She said that Baba looked like a king dressed in velvet with a crown and jewels. Then, the lady rushed towards Subramanyam and spoke in Hindi, instead of his mother tongue. She told him he was to stay in Shirdi for three months, and if he left prior to that, the outcome would bring him immense misery. She also assured him that Baba told her that He would take care of all his needs, and that he would have numerous spiritual experiences. Now, Subramanyam was in a dilemma as he still was not sure that Baba really wanted him to stay for such a long period in Shirdi. He was concerned about the food arrangement and the room to stay in. But, when Baba wanted him to stay, would He not provide for him? That day, Subramanyam was meditating in the Dwarka Mai, when he received the same message from Baba, who asked him to extend his stay at Shirdi for the next three months.

Subramanyam was concerned that he would lose his job because of his extended stay, and he knew how difficult it was to get it back. He applied to the office for an extension of leave, and was informed that his services would be terminated soon. Desperately, he went to the Samadhi Mandir, and started circumambulating it, praying that Baba should give him some concrete sign that he was to stay. As he was circumambulating the Samadhi, it struck him that he should place chits before Baba, and thus would get a definitive reply.

Then, a lady from Chennai joined him, and Subramanyam thought he would ask her to pick up one of the chits after they had completed 108 rounds. While they were circumambulating the Samadhi, he asked her if she would pick up a chit for him, and she readily agreed. The gentle lady suddenly went to the centre of the temple, and stood there laughing hilariously, clapping her hands in utter bliss. Subramanyam was terrified at the sudden transformation, and a large crowd had gathered there to watch her. A young military deserter, from Rayalaseema region, got bewildered, and taking some Udi, he rubbed it on her forehead, thus breaking her trance. The lady then burst out saying, "Why did you do this? I had the rare opportunity of being with Baba. I beheld Baba in dazzling, radiant colours on the Samadhi. And both of us were playing there. He also told me that the chits were regarding Subramanyam's stay in Shirdi, and that he was not granted the permission to leave until his period of three months was completed." Thus, he got his answers specifically from the lady from Chennai, who didn't know the purpose of his placing chits on the Samadhi. Thus, Subrahmanyam finally decided to stay in Shirdi as he had received confirmation from Baba. This Leela was taken from Sai The Mother, Anusuya the Amma.

This is the life story of Prahalad Ramchandra Moolay Shastri. It was to meet Booty that Moolay Shastri came to Shirdi, and Baba gave Moolay Shastri a marvelous experience that changed his life. The Leela of Moolay Shastri is described in Sri Sai Satcharita, chapter 12. Prahalad was born around 1879. He was a learned man, proficient in palmistry and astrology. He hailed from Nasik, and his ancestors were gifted vast acres of land near Vazapur. That was seven generations before Prahalad.

Orthodox in his behaviour, Moolay Shastri strictly adhered to the ritual of Sovala, i.e., after having a bath and donning silk clothes, one cannot touch anything or anybody, as it would detract from a sanctified state. When he went to the Dwarka Mai to meet Booty, he went to the sanctum sanctorum and took Baba's Darshan. He was astounded to see Baba's feet and the markings on his sole. His professional curiosity was aroused. He could not contain himself. He asked Baba to allow him to read his palm. Baba asked him to sit down. In the Sai Satcharita, chapter 12, it is stated that the Dwaja Vajra (Thunderbolt) and Ankush (Goad) symbols are clearly seen on Baba's sole. Baba asked him to sit down and later placed four bananas in his outstretched hand. In His characteristic humorous fashion, Baba told a devotee to bring ochre dye as he would don a saffron robe. Moolay Shastri then returned to his room, and with proper ritual, sat for meditation and prayer. In the meantime, Baba sent Booty to get Dakshina from him. Perturbed and disgusted, he went to the Dwarka Mai, and lo, his Guru was seated there instead of Baba!

Moolay Shastri was married to Venubai, and he had a son and a daughter. However, he was restless and wandered about hither and thither. He was affluent, as royalty would consult him about auspicious dates and time to conduct business deals, and paid him handsomely. He smoked a Chillum, and was very rigid with his rituals. Baba, however, changed all that. And before he left Shirdi, Baba gave him a Pothi, a handwritten book, much like the laws of Manu, on how to conduct oneself regarding family life. Unfortunately, the first few pages are missing, so one does not know the title, or the author's name. This Pothi is handwritten by different people. Interestingly, the book was tailor-made for him and his lifestyle. It lays down rules and regulations as to how one should behave in the Grihastha (householder) and laws about the different stages of life, including Sanyas. Later, Moolay Shastri settled down in Vazapur, and led a peaceful, contented life. His descendants still continue the family tradition of making horoscopes and astrological predictions. This information was given to Sada by his descendants.

Adveyndra Saraswati, alias Gholap Swami

Right from infancy, Dundiraj Gholap had a preference for the quiet and solitude. His father, however, taught him palmistry and astrology. According to his father's wish, he got married and had a son, named Ramchandra. Dundiraj, however, roamed about here and there and was totally detached from his family. But his wife was a responsible lady. She saw to it that Ramchandra was educated and later left him with Nathu Appa. Nathu Appa was well versed in palmistry, astrology, the Vedas, and the Hindu law. Under this tutelage, Ramchandra gained deep knowledge of all of these. Because of his proficiency, the Royalty and the rich businessmen often consulted him. Thus, he was affluent and quite famous, and people flocked to him. Once his father saw his behaviour and realised that Ramchandra was very fond of wealth, name and fame. He called him aside and gave him some Updesh. After that meeting, Ramchandra's father became his Paramarthik Guru, and slowly his detachment for materialistic things, name and fame disappeared. At Tilbandeshwar Temple, he started doing Maha Rudra Puja, Suryopasana, Sandhya and Agni Seva, along with his Brahminical duties. He continued the practice of astrology and palmistry. He wrote various religious books. Upon his father's insistence, he got married and had a daughter and two sons. His wife died after some time. Then he took up Agni Seva and married twice. However, both his wives died, so he gave up Agni Seva and took up Sanyas, and was known as Adveyndra Saraswati, alias Gholap Swami or Baba Swami. Finally, he met Swami Samarth of Akkalkot, who became his Guru.

Gholap Swami spent some very fruitful time in Akkalkot, and he progressed spiritually very rapidly. Then, he returned to Nasik, and brought Padukas of Swami Samarth with him. He worshipped them and did Seva of Swami Samarth. In 1887, Ashada Trayodashi, he took Samadhi. His Samadhi is in Nasik along with the Padukas. This information was got from the Gholap Swami Mandir, Nasik.

Baba's unique way of feeding fruit to His devotees.

Baba often bought bananas, mangoes and various fruit from the vendors that passed by the Dwarka Mai. He took out the money from his pocket and called the vendor and made the purchase. His ways were mysterious. He checked the fruit for blemishes, and then like an ordinary human being, he higgled and haggled and brought the price down. But when he paid, he often gave twice or thrice the amount agreed upon. The vendors knew that Baba's purchase of their fruit was a blessing for their future. And they made it a practice to pass by the Dwarka Mai, calling out loudly. Oftentimes, Baba fed the devotees with morsels of fruit, like a mother sparrow feeding her chicks. He had a unique way of doing this. He would take the mango in His hand and squeeze it gently and roll it between His palms, and then give it to the devotee, who, when he sucked it, caught the pulp and juice and only the seed was left behind. He peeled bananas and broke it into small pieces, and holding the devotee below the chin, put morsels into his mouth. This he did by putting all five fingers in the mouth. Baba once told Dr. Gawankar that the right hand is God's hand. The thumb is Dharti, i.e., Mother Earth, and the index finger is the Sadguru. The middle finger is Brahma, the ring finger is Vishnu, and the little finger is Mahesh, i.e., the Trinity. When having a meal, say 'Govinda', i.e., take the name of Lord Krishna, then eat placing all five fingers in the mouth. If any of the fingers are not inserted into the mouth, then Govinda will fall.

These instructions could be analysed with reference to Baba's verdict that the index finger is the Sadguru. The index finger is used for pointing or showing the direction. The Sadguru always directs His children on the right path, both mundane life and, most importantly, in the spiritual life, i.e., the inner journey. The first three fingers represent the Trinity, which have to be given respect. The inner meaning could be that Baba is directing us to understand that one can make the inner journey only when one knows the soul, the Chetna, the Parabrahma, who is the sole creator, protector and destroyer. The thumb, being the Dharti, is the source of food, which is the source of the Jeevatma.

On consolidating these concepts, one gets a clear picture as to why Baba said that all five fingers ought to be put in the mouth. If any one finger is left out, Govinda will fall, i.e., Govinda is the food, or the Jeevatma will fall. Shloka 14 of the Bhagwad Gita states that all beings subsist on food grains, which are produced from rain, and rain is produced by the performance of Yajna, or sacrifice, and Yajna is born of prescribed duties. Know that the prescribed action has its origin in Brahma, and Brahma comes into being from the indestructible infinite Supreme Personality of Godhead. Consequently, the all-pervading, infinite transcendence is eternally present in acts of sacrifice.

It may be given to understand that Anna, or food, is Parabrahma, and one should not allow it to fall, as the fall indicates the falling of Govinda, symbolically, the fall of the Jeevatma. The fall of the Jeevatma means that we are getting caught in the slush of the Bhav Sagar, thus bringing about one's own downfall. This was taken from Shirdiche Sai Baba, written by Dr. K.B. Gawankar.

Jyotindra Tarkhad and the Watermelon.

Jyotindra Tarkhad once visited Shirdi during the summer vacation. He went to the Dwarka Mai in the afternoon and Baba made him sit close to him. It was very hot, and many devotees had come to worship Baba. Just then, a vendor brought a basket of watermelons, and Baba bought the whole basket. Then He took one melon, cut it and distributed it to the devotees, but omitted giving Jyotindra a piece. At that time, a well-dressed gentleman, with two servants in attendance, came to the Dwarka Mai. He had severe diabetes and was advised by someone to go to Baba for a cure. Baba took a slice of melon and separated the pulp from the rind, and gave the pulp to Jyotindra, and the rind to the gentleman. The gentleman was offended by this and said, "I am not a cow or a goat to eat the rind," and he left in a huff. Thus, he lost a permanent cure for his diabetes. Baba turned to Jyotindra, and said, "Bhau, you eat the rind as the gentleman finds it very offensive to eat." Jyotindra immediately ate the rind, and he was filled with astonishment as it was infinitely sweet. It was softer than the pulp of a banana. In fact, he had never tasted anything like it before. Jyotindra did not suffer from diabetes until the age of 72, when he passed away. This Leela was taken from the Life Experiences of the Tarkhad Family, written by Virendra Tarkhad.

Rege and Bananas

Rege and Baba had deep Rinanubandhik ties, and Rege came for Baba's Darshan at a very young age. On one of his visits, he was sitting with Baba in the Dwarka Mai, when a devotee brought a special variety of banana, which had a red peel. Rege was delighted to see them as he was very fond of them. He knew that Baba would distribute them to everyone, and Rege would also get a piece. Actually, the appealing red peel was what attracted him. Baba read his thoughts. He peeled the banana and gave the pulp to the other devotees, but excluded Rege. Then he gave the peel to Rege, saying, "Khao, khao." Rege knew that Baba loved him deeply, and that there was a lesson in it. He gulped the skin like a bull. Baba gave him two more peels, and he swallowed them with relish. Then, Baba said, "Arre, I have not given you a piece of the banana? Here, have some." Baba peeled a banana and held it at his mouth, so Rege bit off a piece. Then, Baba took a bite from it, and the two of them finished eating it. Rege was thrilled to eat Baba's Uchista, as it was a blessing. And so he also realised that Baba was teaching him not to be attracted by the external appearances. This Leela was taken from The Life of Sai Baba, written by Narasimha Swamiji.

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Chapter 11 is a powerful chapter. It is so important that many devotees read it every day. Some of them have learnt it by heart and recite it daily, or in times of need, or during a crisis in their lives. Chapter 11 is called the Rudra Adhyaya. Rudra is the 11th Avatar of Lord Shiva. The power and glory of Rudra is written in the Shastras. Rudra literally means Rudan, or to cry, as it indicates destruction. This destruction is annihilation of illusion and Maya. Hence, we cry as we cling to materialistic and worldly things, and then we weep when we lose them.

Dabholkar has given three extraordinary Leelas in this chapter. The first is Dr. Pandit’s ritualistic worship of Baba. Baba gladly allows Dr. Pandit to perform Pooja for Him without flying into a rage, as Dr. Pandit is simple-hearted and sees no difference between the Kafni-clad Baba and his Brahmin Guru. The second Leela is about Haji Durvesh Siddique Falke, who yearns to be included in Baba’s Darbar. However, Baba banishes him to stay in the north-facing Chavadi for nine long months, without paying any heed to him. Then, in desperation, he seeks Shama’s help and intervention, and finally is allowed to enter Baba’s Dwarka Mai, and he is ultimately accepted in Baba’s Darbar. Lastly, Baba’s control over the elements, the terrible storm and the raging Dhuni Mai. Baba, the creator of this Universe, had total control over the Panch Maha Bhootas, so he could calm them down, and also calm the raging Dhuni Mai, the terrible storm, torrential rain and gusty winds.

Now a little history about Dr. Pandit and Siddique Falke

Raghunath of Dhopeshwar, alias Kaka Puranik. This Maha Satpurush was Baba’s contemporary, the date 1821 to 1910. He was from Rajapur Zilla in Ratnagiri District. Tatya Saheb and Dr. Noolkar were devoted to him. Very little information is available on this saint. However, he and Baba worked in unison for the welfare of the devotees.

Dr. Jagannath Pandit Dr. Pandit was related to Tatya Saheb Noolkar from his mother's side. He was devoted to Kaka Puranik. In the Sai Satcharita, Chapter 11, the story of Dr. Pandit is beautifully described, where he offers Guru Pooja to Baba by marking his forehead with a Tripundra of sandalwood paste, as he offered this Pooja daily to his Guru, Kaka Puranik. Dr. Pandit was devout and innocent. His actions conveyed the highest truth that there is no difference between his Brahmin Guru and the Kafni-clad Sai Baba. Baba, perceiving his clear conscience, was quite pleased, instead of flying into a rage. Dr. Pandit hailed from Kolhapur, Ratnagiri District, and was a medical doctor. He studied in a medical college in Calcutta.

His descendants are living in Pune. The Tripundra is symbolic of the Gunas – Raja, Tamas, Sattva, which this Universe is made of. When Dr. Pandit drew the Tripundra on his Guru’s forehead, he believed that his Guru could destroy these Gunas. Befittingly, he drew the Tripundra on ‘Triputi Nashak’ Baba, who could easily destroy these Gunas in all His devotees. This information was provided by Noolkar’s descendants.

Hazrat Durvesh Haji Mohammed Siddique Falke In the 11th chapter of the Sai Satcharita, the incident of Baba’s wrath on Siddique Falke is given - how Baba put forth three questions to him, and the wonderful answers that Siddique Falke gave. Durvesh Haji Mohammed Siddique Falke was born in Kalyan around 1841. He was an affluent Zamindar, and owned vast acres of farmland. He was sophisticated, intelligent, well read and spiritual. He had travelled widely. Baghdad, Constantinople and Makkah were some of the places that he had visited. Dada Saheb Khaparde has recorded on one of his visits to Shirdi, dated 14-12-1911, in his ‘Shirdi Diary’. Dada Saheb Khaparde, who was himself extremely learned and spiritual, states in his diary that Siddique Falke was a gentleman of the old sort, i.e., a Karma-Margi, and very intelligent. He was spiritually developed and learned.

The conversations, that they had, were pleasant and instructive. Baba liked Falke a great deal, and is said to have granted his wish. Siddique Falke was married to Kursheed and had two sons, Ghulam Mustafa and Muhammad Mukram. Falke loved to wear spotless white clothes. Whenever the Dwarka Mai was washed with cow dung, Baba would summon Falke and make him sit on the wet floor, much to Falke’s discontent. But, when he got up, his clothes remained spotlessly white as before. Baba loved and had a great deal of respect for Falke, and whenever permission was granted for his departure, Baba would walk the hundred paces with him and see him off at the breach in the wall. Falke lived in a huge building in Kalyan called Falke Wada, and it is still there even today. In chapter 11, the story of Falke’s attempt to obtain Baba's grace is given. Falke stays for nine months in the north-facing Chavadi, trying in vain to enter the sanctum sanctorum. Then, he seeks Shama’s help, and finally, Baba relents.

Baba then tells Shama to ask Falke whether he will walk carefully the straight and narrow path that goes beyond ‘Baravi well’. Falke answers that whatever difficulty he may encounter, he will carefully tread that path. In fact, there was no well called Baravi in Shirdi, or the neighbouring villages. Baba possibly uses the word ‘Baravi’ to mean 12. Here, Baba asks Falke whether he was willing to tread the straight and narrow path of spirituality that is fraught with difficulties. Whether he was willing to do the 12-year penance, the penance of the 12 inter disciplines which are as follows: Viveka (discrimination), Vairagya (renunciation), Niswartha (selflessness), Shama (calmness), Dama (self-control), Uparati (self-withdrawal), Titiksha (forbearance), Samadhana (self-settledness), Shraddha (faith), Satsang (holy company), Maun (silence of the mind) and Ekantha-Dhyana (solitude and meditation); and lastly, the Guru's grace, without which nothing is possible. Falke, indeed, came to Baba off and on for 12 years.

The next question was, “Will you give me 40,000 rupees in four instalments?” To which, Falke answers, “I will gladly give you 40 lakhs, if asked. What then of thousands? Only let me be at Thy feet.” Siddique Falke was affluent, but was he willing to part with his money? This was what Baba tried to ask him and he replied beautifully.

The third question was, “What part of the sacrificial goat would he like to eat? Does he want to eat the meat covered bones? Or, is his heart set upon eating the sex organs?” Baba wants to make sure that he has no appetite of any kind left, be it for delectable food, or sensual appetite. Siddique Falke’s answer is incredible. He states that if Baba wishes to give him anything, he would cherish a crumb from the Kolamba. Then Baba gives him 55 rupees and a basket of mangoes, and he is welcomed into Baba’s Darbar.

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In chapter eight of the Shri Sai Satcharita, it is described how Tatya, Mhalsapati and Baba slept on the floor, with their feet together and their heads towards the east, west and north, respectively. In this chapter, Baba's wonderful bedstead is described. Around the year 1898, Nanasaheb Dingle of Neemgaon brought for Sai Baba a wooden plank, about four cubits in length, and only a span in breadth, for sleeping upon. Instead of keeping the plank on the floor, and then sleeping on it, Baba tied it like a swing to the rafters of the Masjid with old shreds of rags, and began sleeping upon it. The rags were so thin and worn out that it was a problem how they could bear and support the weight of the plank, let alone the weight of Baba. But somehow or the other, it was Baba's sheer Leela that the worn-out rags did sustain the plank with the weight of Baba on it.

On the four corners of the plank, Baba lit Panatis (earthen lamps), one on each corner, and kept them burning the whole night. It was a sight for the Gods to see Baba sitting or sleeping on the plank. It was a wonder to all how Baba got up and got down from the plank. Out of curiosity, many observers tried to watch the process of mounting and dismounting, but none succeeded. As the crowds began to swell to detect this wonderful feat, Baba, one day, broke the plank into pieces and threw it away. Baba had all the eight Siddhis at His command. He never practised or craved for them. They came to him naturally as a result of His perfection. In chapter 45 of the Charita, again the breaking of the plank is described. Once Baba was describing the greatness, or importance, of this plank to Kaka Saheb. On hearing this, Kaka said, "Baba, if You still love the wooden plank, I will again suspend or hang one in the Masjid for You to sleep at ease." Baba replied, "I won't like to sleep up leaving Mhalsapati on the ground." Then Kaka said, "Baba, I will provide another plank for Mhalsapati too." Baba said, "How can you sleep on a plank? It is not easy to sleep on a plank. He who has many good qualities in him only can do so. He who can sleep with his eyes wide open can effect that. When I go to sleep, I often ask Mhalsapati to sit by my side with his hand on my heart, and watch the chanting of the Lord's name there, and if he finds me sleepy, to wake me. He can't even do this. He himself gets drowsy, and begins to nod his head. When I feel his hand heavy as a stone on my heart, I cry out, "O, Bhagat!" He moves and opens his eyes. How can he who can't sit and sleep well on the ground, and whose Asan is not steady, and who is a slave to sleep, sleep high up on a plank?" On many other occasions, Baba, out of love for His devotees, said, "What is ours, whether good or bad, is with us and what is others' is with them."

Nanavali, alias Shankar Narayan Vaid, an ardent devotee of Baba, was misunderstood by many of the other devotees. There were two fractions. Some respected him, while others thought he was a troublemaker. Nanavali was like an Avadhoot and would do strange acts that annoyed the devotees. He would keep scorpions in his mouth or drink water from the gutter. Sometimes, he would slap a devotee on his cheek, and at other times, he would pick up quarrels with the visiting devotees. Baba would gently rebuke him, saying,"If you behave like this, the devotees will stop coming to Shirdi." He was the reason why Sathe left Shirdi. Sometimes, he would smear his body with dirt. This amused the children. Then, along with the group of children, he would go to the Dwarka Mai and create a racket. Nanavali addressed Baba as Kaka, as Baba loved him a lot. When Nanavali first came to Shirdi, Baba said, "Nanavali, I have put the lock on and the key is with you. Do not betray me, and I will not betray you." These words convey deep Rinanubandhik ties that existed between the two. He took a keen interest in keeping order in the Dwarka Mai, and would see to it that every devotee got Darshan.

He was well-built. However, he had a huge hernia that almost reached the floor. Yet, he could walk extremely fast or run when he chose to. Once he took Jyotindra to the Chavadi as he wanted to show him a trick. The two of them went to the Chavadi. Then, Nanavali jumped up, simultaneously reducing the size of his body and sat in the glass globe. He looked like a monkey sitting there. Sometimes, he tied a rag on the rear portion of his pant, like a tail and put on a mask of Hanuman. Then, he collected all the children from the village and went to the Sabha Mandap, and created a whole lot of noise there. His love and devotion for Baba was no less than Hanuman's love and devotion for Lord Shri Ram. Once, Nanavali came to Baba and, holding his hand, made him get up. Then he sat on the Gadi for a minute or two. And then with a great deal of respect, he made Baba sit on it again. Then he prostrated before Him and said, "Oh Lord, only You can occupy this seat as it befits Your divinity. My place is at Your feet." This Leela is narrated in the Shri Sai Satcharita, chapter 10.

Nanavali was shattered with grief at Baba's Maha Samadhi. He felt it was futile to live any longer, as life without Baba was worthless. On the 13th day after Baba's Maha Samadhi, he cried, "Kaka Kaka Kaka", and left his mortal body. His Samadhi is built over his body. It is next to Abdul Baba's Samadhi on the way to Lendi Baug. This is taken from Sai Kripa magazine, Dussehra issue, 1999, and The Life Experiences of the Tarkhad Family.

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Chapter 10 is especially dear to me. When I read this chapter, I felt vindicated, in a way - vindicated on what I was suggesting was Sai Baba's deeper message beyond the miracles that He performed. A message that He wanted so much to share with us and that is why He uttered those famous lines - "I give people what they want, so that they may want what I truly want to give them." What is it that He truly wants to give us? It is Knowledge, wisdom, self-realisation, and liberation. So, Chapter 10 has enormous significance because of this. I will read out five or six sentences that indicate this. Also, I would like to add here the depth of knowledge and wisdom that Hemadpant had for putting these words down. Like in most chapters, Hemadpant praises Sai Baba in this chapter too, but here, the praise is towards Brahman, non-duality and the Source, or Consciousness.

Here is the first one - "Firmly committed to non-duality within, He was yet involved in the complexities in the world." Hemadpant has very clearly stated that Sai Baba was firmly committed to non-duality within, yet He was involved in the complexities in the world. This clearly establishes not only Baba's non-dual state, which we all know, but the fact that Baba was a man of the world and acted from that centre.

Then, Hemadpant goes on to say - "Sai is a mine of self-knowledge. Filled with pure joy is Sai's person. Cling to Him for protection instantly, to be able to cross over the ocean of worldly life safely." The emphasis here is on crossing over the ocean of worldly life, and all the trials, tribulations and challenges which life brings forth on this journey.

Hemadpant starts the sentence by saying that "Sai is a mine of self-knowledge." It is the self-knowledge, which is Sai Baba's very being, which he himself bestows upon His devotees. And it is that self-knowledge which enables one to cross over the ocean of worldly life safely. This is so beautiful!

Once again, Hemadpant writes: "The most constant undifferentiated Supreme Spirit, which is personified in Baba, is boundless and infinite, and fills this entire universe from Brahma right down to a tiny grub." So, in other words, Baba is the source of all there is. This is again the non-dual wisdom. All there is is the Source, the Consciousness, the undifferentiated Supreme Spirit personified in Baba. This is the totality of what is, meaning, Baba is the totality of what is. Nothing is separate from Baba. Now, the question is - do we view our lives like that, whatever happens in our life, especially the unpleasant things? We, as devotees of Baba, need to understand that this too has happened by His will. And therefore, He will give us the strength to face such situations in life.

The next one that Hemadpant has emphasised on is: "Baba prescribed no Yogasanas, no Pranayama, no violent suppression of the sense organs, no Mantra, Tantra or Yantra Pooja." In other words, Baba did not prescribe a specific practice as a Sadhana. This is what I have been emphasising in the talks that you might have heard so far. Baba's life and teaching point to a 'way of being' throughout the day, not just as a practice, although this non-dual wisdom (and Baba as the totality of what is, and the Supreme Spirit personified as Baba) is very clearly a way of our being when we are anchored in Baba's teachings. Another way to look at it is that our entire life becomes a spiritual practice, and not just a limited practice of Mantra, Tantra, Yantra, and so on. That is what the Teaching is about.

And finally, I would like to end on the last two sentences of this chapter. "He who knew how illusory this worldly life is, and was constantly engaged in blissful self-absorption, with the mind like a flower in full bloom, before Him, I prostrate in obeisance." In other words, what Hemadpant is saying is - He who knew how illusory this worldly life is (he is referring to Baba). This is a very important pointer. In spiritual teachings, a common phrase used is - This Life is but a dream. This is the living dream of life. And here, Hemadpant says, "He who knew how illusory this worldly life is, and was constantly engaged in blissful self-absorption, before him I prostrate." In other words, once again we come to this point that nothing in life can give us true happiness. Why? Because it is transient. It is temporary. It is fleeting. It is an illusion. It disappears in our deep sleep. How real could it be? Even in our dream state, we have forgotten about our waking state. Baba was engaged in blissful self-absorption because He knew how illusory this worldly life is. It is such a shining example for us to follow.

And lastly, Hemadpant ends on - "He who gives Brahma Jnana, or Supreme Knowledge, by applying the collyrium of knowledge into the eye - that great Sai, I bow to in obeisance." What is this Knowledge? It is the understanding which has been imparted throughout the Satcharita. Not just incidents of miracles, but understanding what those incidents are communicating to us. Not bookish knowledge, but the Divine Knowledge that the stories in the Satcharita are imparting to us when they describe Baba's state, His way of being, Baba's Leelas. What is being imparted to us is the Supreme Knowledge. Therefore, by reading the stories again and again, we find that they operate at different layers of subtlety. From the most basic reading, and seeing an event as it happens, to going deeper into that incident, gleaning the message conveyed through the incident. That is what this journey with the Satcharita is about.

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In chapter 9, almost the entire chapter is dedicated to the Tarkhad family. The Leelas are beautifully described, so a little of the background is given here. They hailed from Tarkhad village near Fort Vasai, and hence they were called the Tarkhadkars.

The history goes that their ancestors had fought in the battle of Fort Bassein, along with the great Maratha warrior, Chimaji Appa, against the Portuguese, who were defeated in the battle. As a recognition of their bravery, Chimaji Appa granted them Jahagiri of Tarkhad village. Later on, the Britishers took over the Fort from the Marathas, and Ramchandra's grandfather Pandurang Tarkhad moved to Mumbai.

Pandurang had two sons - Dadoba and Atmaram. Ramchandra Atmaram Tarkhad was a specialist in cotton textiles. He was the secretary of Khatau group of mills. He had established his household in Bandra and later came in contact with Shirdi Sai Baba. He was also one of the founder members of the Sansthan, and he was the first treasurer of the Shirdi Sai Baba Sansthan.

How Sitadevi Tarkhad Met Baba.

Her maiden name was Krishnabai Kusum Bagkar. She was affluent, cultured and educated. Her husband was also very affluent. He was an expert in textiles and was the secretary of Khatau Mills. After her marriage to Ramchandra A. Tarkhad, she had all the comforts that life could offer. But all this did not make her happy, as she had severe migraine. There was a slew of doctors on both sides of her family, and she was treated by all of them, but there was no relief. Soon, she started having cluster headaches. The headaches became more frequent and intense. There was a constant look of pain and suffering on her face. One day, her maid suggested that she should visit Pir Maulana Saheb, who was famous for treating and curing many chronic ailments. At this point of time, she was willing to do anything to get some relief from this throbbing and pounding in her head. Sitadevi confided in her son, Jyotindra, who was very enterprising, and he devised a plan. Pir Maulana had a Dargah near Bandra Masjid. In those days, it was almost impossible for a Hindu lady to go to a Muslim Pir. Hence, an elaborate plan was made. Jyotindra got a Hijab for his mother and he took her by car to the Dargah. The Pir, however, could not help her, and he said, "I cannot help you. But my brother at Shirdi, Sai Baba, surely can. Go to Him." Thus, the Rinanubandhik ties started unfolding. Again, Jyotindra came to her rescue. He asked the people at the Iranian restaurant about Shirdi. He gathered all the information that he possibly could. Now it remained for them to make the pilgrimage to Shirdi. This was a formidable task, as his father was a Prarthana Samajist who did not believe in idol worship, let alone going to Sadhus and Babas. Finally, he got permission, but there were other questions about the location of Shirdi and about their stay there. Jyotindra found all the necessary information as best as he could. On Friday evening, they made the life-transforming journey and reached Shirdi on Saturday in the morning. After having a bath, Sitadevi and Jyotindra went to the Dwarka Mai. Baba was sitting in his usual place facing Dhuni Mai. Mrs. Tarkhad bent and touched Baba's feet and they looked at each other. Their eyes locked in an intense look and Baba looked into her very soul. This was Drishtipath.

Baba said, "Aai, you have come. My brother at Bandra sent you to me. Isn't that so? Come sit here. You have extreme pain in your head, right?" While He was speaking, Baba put the palm of His hand in the dish containing Udi. Swiftly, He took the Udi-laden hand and hit Sitadevi with a great deal of force on her forehead. Simultaneously, He held her head in His grip. While He did this, he said, "Aai, from now on until the end of your life, your head will never ever hurt again. Your sufferings have come to an end." All this time, Sitadevi had not spoken a single word. But, the tormenting pain left her. The look of anguish and suffering also faded away, and her face had this blissful and calm look. Here, two things happened. First, Baba gave her a long intense look which was Drishtipath. The second thing which happened was that He hit her forehead and squeezed the pain out of her head. This was Shaktipath. Sitadevi turned to Jyotindra and asked him to touch Baba's feet. Baba loved Sitadevi and had a great deal of respect for her. Although she was rather young, Baba called her 'Aai' and meant it. Baba saw the total innocence of this gentle lady, as she knew no disgust or repulsion towards a mongrel or a mud-splattered pig. In chapter 9 of the Sri Sai Satcharita, the story of her feeding a hungry dog and a filthy pig is described beautifully.

Jyotindra meets a Fakir

It was his daily routine to have lunch at an Iranian restaurant near Metro Cinema. One day, he had lunch at the restaurant and was crossing the road to return to St. Xavier's School, when he was accosted by a Fakir. The Fakir wore a white robe and begged him for alms. Jyotindra immediately put his hand in his pocket and gave him a paisa and was about to leave, but the Fakir stopped him and told him that the one paisa coin was of the year 1894. At that time, one paisa was a large amount to be given in charity, and that too by a student. Jyotindra reassured him that it was all right as he got four annas daily as pocket money. The Fakir laughed and said, "Allah Bhala Karega," and went away. Some time later, Jyotindra went with his mother to Shirdi seeking a cure for her headaches. His mother asked him to bow at Baba's feet. Then, Baba asked, "Bhau, did you recognise me?" Jyotindra did not recognise him. Then Baba said "Arre, look directly at me and try to remember." As Jyotindra looked at Baba, Baba looked into his eyes and their gaze locked with intensity, and he was changed forever. He racked his brains trying to remember, when Baba put His hand into the pocket of His Kafni and took out the copper coin of one paisa denomination.

He showed it to Jyotindra and said, "Bhau, do you remember the copper coin that you gave in charity to one Fakir when you were on your way to school?" Now, he recollected the incident. His eyes were filled with tears, and he instantly held Baba's feet. Baba lifted him and said, "Bhau, that afternoon the Fakir that you had met was none other than me. I am returning your paisa. Now, take it and preserve it carefully. It will breed a multitude of paisas for you." After this divine meeting, the Tarkhad family decided to make Baba their Guru, and they became utterly devoted to Him. (This is taken from the 'Life Experiences of The Tarkhad Family'.)

Pancha Soona

These are sins that are inadvertently incurred by the lady of the house while cooking and doing household chores. It is described in this chapter. Prayaschit, or atonement, for the sins is to perform the four Maha Yajnas: Pitru Yajna, Bhoot Yajna, Manushya Yajna and Dev Yajna, which are already described in chapter 6, and also by doing Vaishwadev Pooja, or putting offerings into Agni Dev.

Baba instructs Shagun Meru Naik to perform Vaishwadev Pooja.

Shagun Meru Naik says, "I came to Shirdi around 1912. At that time, I was jobless and did not have any business of my own. About six months later, I started taking Naivediya for Baba. About two years later, I had a dream where I was standing near Dhuni Mai. Baba said, "Shagun, bring me soft rice for breakfast tomorrow." So, the next morning around 7 o'clock, I took some cooked rice, a Papad and some curds. I did this daily for two years. One morning, I found Baba standing near Dhuni Mai. Baba turned to me and said, "Have you put any ghee on the rice?" I told Him I had not done so. Baba then said, "Henceforth, put some ghee over the rice." I did as I was bidden. Baba himself took a morsel or two from the plate and put it in Dhuni Mai. Then He said, "From now on, bring me ghee-enriched rice, put some of it in Dhuni Mai, and then give it to me." This became my daily routine. After Baba's Maha Samadhi, I continued this Vaishwadev Pooja. At noon, I bring Naivediya, first put it in Dhuni Mai, then I place a plate in front of Baba's photograph. After that, I put some in the Kolumba, and the remaining I feed to stray dogs.

Baba's Updesh, or teaching, was that cooked rice should first be cleansed and purified by pouring some ghee on it. This is called Anna Shuddhi. Then it should be offered to Dhuni, or fire. This is Vaishwadev Pooja. Vaishwadev Pooja is performed to this day by the Sansthan. At about 11 o'clock, the Pujari comes daily to Dwarka Mai and offers boiled rice and ghee to Dhuni Mai. Then, coconuts are offered to her. An easy way of doing Vaishwadev Pooja is putting a drop of ghee in the fire after cooking as an offering to Vaishwadev. In Hinduism, it is advocated that: 1. We feed crows daily to appease our ancestors. 2. Feeding cows is performed for all the Gods and Goddesses that reside in her, and to help us cross the Vaitarani River after death. When we feed grass to them, it is equivalent to feeding Brahmins. 3. The dog personifies Yama, the Lord of death, who guards the doors to the heaven and hell. 4. Feeding ants, as they bless us abundantly and immediately with good fortune. If fed during Pitru Paksh, our wishes and desires get fulfilled. 5. As mentioned in the Vedas and scriptures, it is considered that feeding birds and animals help us in avoiding the ill effects of the planets on our horoscope, and add to our good Karma.

Disobeying Baba

In 1960, Kalavati Bajirao Dhule was suffering from tuberculosis. She was given the best possible treatment. However, there were no visible signs of improvement. Finally, the physician advised surgery. Kalavati's daughter, Kusum, was devoted to Baba, so she sought refuge in Him. Kusum prayed to Baba and started reading the Sri Sai Satcharita and completed it in seven days. Early one morning, Kusum had a vivid dream of Baba. Sternly, He said, "Do not get your mother operated, and if you do, then do not come to me." Kusum could not understand a word of what Baba said. However, she prayed to Baba, and said, "Baba, if you cure my mother of this terrible disease, I will bring her to Shirdi and stay there for two weeks, and attend all your Aartis." Soon after Kusum had taken this vow, her mother's health started improving. Her mother, Kalavati, started walking around the house without huffing and puffing.

In due course of time, she was able to climb the stairs with ease. Kusum fulfilled her vow, and took her mother to Shirdi. At Shirdi, Kalavati visited all the holy sites with ease and her health improved beyond expectation. Then doubt raised its ugly head in her husband's mind. He wondered if his wife was really well as she claimed. He forced her to go to the doctor. Kalavati had herself checked again and the doctor again suggested surgery.

That day, Kalavati was admitted, and surgery was to be performed two days later. Immediately, Kusum and her husband rushed to the hospital, and vehemently opposed the surgery. But the father paid no heed to what they said. Then, Kusum related the dream and what Baba had said in great detail, but of no avail. Kalavati had her surgery two days later, and the same night she passed away. In the dream, Baba had given them an indication of the calamity that was to occur. He said, "Do not get your mother operated, and if you do, then do not come to me." If only her father had faith in Baba's words, as Kusum and her husband had, her mother would surely have been alive today. Reference: Sri Sai Prasad, volume 33, no. 9, August 1979.

Baba has a unique way of guiding His devotees.

Either He comes in dreams and tells you, or He sends a message through someone who is known to you, or at other times through strangers. Oftentimes, He guides you to the Satcharita. Many devotees open the Charita at random, and the sentence that appears before them is the answer, or the chapter opened gives you the answer. These days, many devotees put chits to get answers to their problems, choices and decisions in life. If you do put chits, like Kaka Dixit, please do so with utmost faith and follow whatever Baba orders, regardless of what it seems like on the surface. It may seem contrary to what you think is right.

However, Baba can see far into the future. And, He has promised: "Sharan Majha Ala ani vaya gela, dakhava dakhava aisa koni" (Do show me, do show me anyone who has sought refuge in me and has been forsaken). This was the promise that He gave then, and it is true to this very day.

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Chapter 9 is primarily about two incidents - rather, many incidents - but pertaining to two topics. One is taking permission from Sai Baba before leaving His presence. This is more important than it seems. You see, as one reads the Satcharita, there are many accounts where we see people who take leave from Baba without asking His permission, and He tells them not to leave at that particular time, and yet they leave, and so on. And when they leave, an accident happens, or some other calamity takes place. And this is emphasised throughout the Satcharita, actually.

So, why is it so important to ask permission? It is because of this: the Guru is considered to be God in human form. Now, if you were before God, then most definitely, you would seek permission before an action is performed: "I would like to do this." You see, and if we don't do that before someone like Sai Baba, then we assume we know best, we know when we should leave, and so we just say, "Okay, I'm leaving now." This is a very important point that shows that the surrender of the ego has not happened. And Baba repeatedly proves this by delaying departures and various other means, and then the devotees realise that, thankfully, because they listen to Baba, their lives were saved. So, this point cannot be emphasised enough. Here, of course, the act is taking permission from the Master, and it is not to do with just physical leaving and physical arriving. This has to be one's total relationship with the Master, because then, one has surrendered one's individual will to the Divine Will.

The other important aspect covered in Chapter 9, with a very beautiful incident, which I won't go into in detail, but the incident is about how a father, who is not as ritualistic as his son, promises his son to offer food to Baba's statue because the son takes the mother to Shirdi, and the father is in Bandra, Mumbai, and he tells his son, "Don't worry, I will follow this ritual of yours diligently."

And one day the father forgets. But, by then, the son is already with Baba, and Baba mentions to everyone: "I went to Bandra, but there was no food for me." And, of course, by then, the father had also realised his folly. Now, why is this incident so important? It is again this: If our priority is the Master and the Master's Teaching, then it has to be followed - not as a matter of convenience, but as one's priority. Yes, we all live in busy lives, and sometimes events happen. Work overtakes us, some relationships become priority, and then we forget. We forget that is what happens. But what this incident is showing us is that Baba, being all-pervading, registers everything - God being all-pervading, Consciousness being all-pervading, registers everything. So, it is not so much about making this mistake, committing a sin, and being punished for it, and all that stuff. No! It is about - if you have a spiritual Sadhana or spiritual discipline, then that needs to come first. So, whether you allocate a fixed time for it, or whatever it may be, then one has to be diligent and not compromise in that manner.

So, these are two very important points raised in Chapter 9, which I will emphasise again. One is, most importantly, if you have a living Guru, or if not, and your belief is total in Sai, present yourself before Him. It does not have to be physically, of course. It can be even mentally. Before the day begins, for example, offer the day to the Master, offer it to the Divine. And secondly, any discipline, for example, if you are following the ritual with Baba of praying before His photograph, offering incense before it, and so on and so forth, that is something which has to be adhered to, not something which can be replaced because something else happened and you got busy with that. Of course, sometimes circumstances are inevitable. Let's say, there is an emergency, but if one has been diligent in one's practice, then even at that time, the thought will at least arise that: "this is the time I have made the Pooja, or the offering, to the Lord." So, do remember that this all these stories not only pervade the Satcharita, but our own Consciousness, as we read and absorb them.

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In chapter number 8, ovi 117, it says Tatya and Mhalsapati both slept in the mosque. Their heads used to be in the east, west and north, while their feet would touch each other in the centre. Thus, Tatya slept with his head towards the east, Mhalsapati towards the west, and Baba with his head towards the north. However, they chatted through the night. Thus, Tatya slept with Baba for 14 years. But, after his father passed away, he started going home as he had to shoulder the responsibilities of his family. In the Vastu Shastra, it is recommended that we sleep with the head towards the south or the east, and sleeping with the head towards the north and west is not recommended. The reason is because the blood contains iron, and when we sleep with the head towards the north, the magnetic centre of the earth attracts the iron present in the blood. This creates pressure in the brain and can make you mentally unhealthy, and lack of proper sleep makes you feel irritated. Its regular practice can lead to brain haemorrhage. The magnetic force should flow from the feet towards the head, and not vice versa. However, Baba, in his compassion, let his divine energy flow through his feet into Tatya and Mhalsapati. How incredible was the love for these two. Sleeping in the east direction is good, but sleeping in the west direction can be harmful, which includes sleeping with your feet towards the east side. Moreover, your head should be placed in the east direction as it improves memory, concentration, good health and spirituality in a person. More on Baba’s sleeping practices will be uncovered in the forthcoming chapters. The Bhiksha route, the human Rhuns, or debt, have already been discussed in chapter six. Here, a short sketch of the lives of these blessed devotees is given. The five Bhiksha houses are of Sakharam Patil Shelke, Vamanrao Gondkar, Bhayaji Appa Kote Patil, Bayaja Bai Ganpat Kote Patil, Nandaram Marwadi Sanklecha. Baba also followed the tenets of the Dutta Sampradaya, and Buddhist traditions, and used to take Bhiksha from the five blessed houses till his Maha Samadhi. He not only did this but also encouraged his devotees to take Bhiksha from the houses in Shirdi. Baba very clearly showed that he wanted his devotees to be devoid of ego and also be humble. It is believed that by taking Bhiksha, Baba used to take away a part or one third of the Sanchita, and the Prarabdha Karma of His devotees. Sakaram Patil Shelke’s House This house is near the Chavadi, with a west-facing entrance. Sakaram was a farmer and a wealthy landlord, and was devoted to Baba. Sakrabai, the wife of his grandson, Haribhau, states that Baba loved Sakaram immensely. Baba stood at the crossroad between his and Vamanrao Gondkar’s house and called out, “Sakaram, roti de.” She also stated that Triyambak, Haribhau’s father, donated some land to the Baba Sansthan. The land for the Shirdi bus stand was donated by him. Triyambak Samadhi is in the compound of the Narasimha Temple, which is behind Sakaram’s home. The other two Samadhis are of Thanabai, Triyambak’s wife, and Ramgir Bua, who is mentioned in chapter 33 of the Sri Sai Satcharita. There were many Gosavis living in Shirdi at that time. Their Samadhis are in that compound. Unfortunately, their names are not known. The Narasimha Temple was constructed by the Shelke family. Lord Narasimha is the Kul Devata of the family. A priest performs Pooja daily along with Aarti and offers Bhog. Around the year 2000, the house was sold by his descendants and a multi-storey shopping centre now stands in its place. Vaman Rao Gondkar’s House This house is on the right side opposite to Sakaram's home. Vaman Rao was born and bred in Shirdi. His father was affluent. They were farmers and landowners. His descendants say that they owned 500 acres of land in and around Shirdi. They also state that they owned Lendi Bagh and adjacent lands. They sold Lendi Bagh to Moreshwar Pradhan, who then gave it to the Sansthan. This is one of the blessed houses that Baba took Bhiksha from. Mention is made of this house in Sri Sai Satcharita Chapter 19, when Baba placed a ladder against this house and climbed up on the roof. Then he crossed the roof of Radha Krishna Mai's house and descended on the rear side. At that time, Baba was very sick and so was Radha Krishna Mai. Purandare had pleaded with Baba to cure Mai, and this was Baba’s unique remedy. Baba gave 2 rupees to Venku Shimpi Kamblekar, who brought the ladder, for his labour. The other devotees objected, saying that Baba had paid too much. Baba told them that any work that was done should be paid for promptly and adequately. Kamblekar had no children but after he received this money he prospered and got two sons. Vaman Rao Gondkar, after leading a prosperous life, died on 15th April 1964. His descendants are still living in Shirdi and carrying on his legacy. The Palkhi and Rath, when taken in procession through the village on festivals, stop first at this house. The family is given the honour of doing the first Pooja to Baba, the Palkhi and the Rath.

Bayaji Appa Kote Patil’s House His house is named Sai Kutir, and is at the end of Kote Gully. He was born in Shirdi and was close to Baba since infancy, as his father was a staunch devotee. He started serving Baba at the age of eleven. Bayaji noted that Baba was very fair and just, and would enjoin silence on the Hindus when Namaz was being performed, and vice versa. Sweets were distributed to all alike. He worked as a revenue officer and a police officer in Birgoan. He was very affluent and owned 84 acres of land. Baba used to give him 4 rupees daily, and say, "Do not eat and excrete it." So he invested it in land. Baba advised him what and when to cultivate on it. Once he did not heed Baba’s advice, and there was no yield and he incurred a loss of 300 rupees. He was with Baba when His Maha Samadhi occurred. Baba distinctly told him, "I am leaving. Carry me to the Wada. All Brahmins will be near me." Baba was sitting when he breathed his last. Nanasaheb Nimonkar poured some water into his mouth, but the water came out. Bayaji tried to collect the water by placing his cupped palm below Baba's chin. Baba then leaned on him and took Samadhi. His descendant, Gopinath Kote, still lives in that very house. The Shirdi Saibaba Sansthan has given that family the honour of carrying Baba’s Padukas and Satka for the Chavadi procession. Bayaja Bai Ganpat Kote Patil’s House This house is situated adjacent to Sai Kutir. Bayaja Bai came to Shirdi after she married an affluent landowner, Ganpath Kote Patil. She was a dutiful, loving wife, who did all the household chores. She loved to cook and feed the various guests and relatives that came to her home. “Food is Brahma” she knew and she was the first lady to feed Baba. In Chapter 8 of the Sri Sai Satcharita, her love, devotion and caring is beautifully described. Words fail to describe the incredible Seva that she did by feeding her Sadguru. Patiently, she waited for Him to come to his normal state from his Samadhi. Then, she probably fed him like Yashoda would feed Bala Gopala. In those days, there were dense forests around Shirdi, yet she carried a basket of freshly prepared Bhakris and curried vegetables to feed the Fakir. It did not bother her that society would frown on a lady going to the forest alone and feeding a man. Baba was a Sadguru and she was determined to feed Him, neither did her husband object to this. What an extraordinary act of love and devotion. Her trouble ended when Baba came to live in the Dwarka Mai. Every day, Baba took Bhiksha from her home. As soon as she heard Baba's voice, she left whatever she was doing, whether it was attending to the cattle or the horses, went inside and prepared fresh Bhakri and curried vegetables for Him. Baba was very pleased with her love and devotion. Once Baba asked her, “Bai, what do you want? Sampathi (wealth) or Santhathi (children)?” Unhesitatingly, she asked for the welfare of Tatya. She was very concerned that although Tatya had three wives, he had no children. When Baba was in his physical form, Aarti was performed to him. Usually during Madhav Adkar’s Aarti ‘Aarti Sai Baba Sowkya Dathaara Jeeva,’ He was offered the Chillim. Baba would take a puff or two and then pass it around. The Shirdi Saibaba Sansthan has bestowed the honour of carrying Baba’s photograph during the Palkhi procession to their descendants. Viju Kote Patil, who is Tatya’s grandson, and Gopinath Kote, who is Bayaji’s grandson, go to the Samadhi Mandir just before the Palkhi procession. The Pujari gives Baba’s photograph to Viju, and the case containing the Padukas to Gopinath. Earlier, they would ascend the steps of the Samadhi to pick them up, but this was stopped some years ago. They then carry them to the waiting Palkhi and place them inside. Then the Palkhi proceeds to the Dwarka Mai. Viju then takes Baba’s photograph and places it on the stone for a short while. After Baba has sat on the stone for some time, He is taken to the sanctum sanctorum. The photograph is then placed in the Mandap for some time. Then, it is brought to the Palkhi and placed in it. Until Viju signals to the Palkhi bearers to lift the Palkhi, it is not lifted. Just as Baba would not get up until Tatya came and lifted Him and asked Him to go for the Palkhi procession. The Palkhi then goes to the Chavadi, and Aarti is performed there. At this time, Baba is offered a lighted Chillum by Viju.

Nandaram Marwari Sanklecha’s House Nandaram was a rich landowner and a moneylender by profession. He was kind-hearted and a gentle person. His grandfather came to Shirdi from Rajasthan (Kharade village). Nandaram was born in 1866 and grew up in Shirdi. He came close to Baba in 1875. His devotion increased by leaps and bounds. In fact, he spent most of his time with Baba. His house was one of the five blessed houses that Baba took Bhiksha from. It is said that Baba visited this house last, although it was very near to the Dwarka Mai. Baba loved this family and He would call out to Nandaram's wife, Radhabai, who had a lisp. Baba would say, "Oh, Bhopadi Bai, Bhiksha de.” If she was late in offering Bhiksha, He would shower abuses on her and return to the Dwarka Mai. Radhabai was devoted to Baba. She knew Baba’s abuses were blessings in disguise. Every Diwali, she used to get five yards of white Manjarpat (coarse cotton), stitch a Kafni and present it to Baba. Baba used to wear it immediately with great joy and happiness. Nandaram's grandmother asked Baba to look after her family, as the male children used to die in infancy. Baba gave her three mangoes, and she had three sons. After this Aam Leela, all the sons survived. The best deed that Nandaram did was to donate the land between Butti Wada and Dwarka Mai. This deed was done through Damu Anna and hence the Samadhi Mandir was extended. Nandaram believed in doing good, in giving rather than receiving. He also repaired and laid the floor tiles in the Maruti and Ganapati Mandir. He died on 13th October, 1946. His philanthropic and social work is carried on by his descendants. The information about these blessed devotees is given by their descendants. The home of Chandrabhan Seth Baba loved the Sand family very much and would go to their home quite often. Mention is made of them in Chapter 8 of the Sri Sai Satcharita. If one goes west from Shirdi to Rahata, and enters the vess of Rahata, the house is situated to the left. Shivram, the grandfather of Kushalchand came with his family to Rahata from Rajasthan and settled there. The family was known as the Rahatikars as they resided in Rahata. He had three sons, Ramchandra, Chandrabhan and Brijchandra. Kushal Chand was the eldest son of Ramchandra. They were Marwadi Jains and very affluent. It is important to note that though they were Jains by religion, it did not matter to Baba or the Sand family. Without a shadow of a doubt, Baba had equality of vision, and a great deal of love for this family. Even today, as you enter the room where Baba sat, you see a small shrine mounted on the wall on your left hand side. The shrine houses Lord Mahavir, and above it, a small photograph Baba sitting on the stone. It is an original photograph of Baba, given to the family by Baba himself. Pooja of both these deities are performed daily. Every evening, an oil lamp is lit and placed at the holy site where Baba sat. This is a form of adoration and veneration. The place where Baba sat is well preserved and so is the room. The family owned 2000 acres of land. The family business was named Shivram Ramchandra Sand until 1928. They also owned cotton mills in Aurangabad, Jalna, Selu, and warehouses at the cotton market, Ahmednagar and various places. They had ginning factories in Ahmednagar, Vamburi and a moneylending business in Ganj Bazaar, Ahmednagar. Chandrabhan Sand of Rahata His date of birth is not known, but he died on 13 December 1911. The ties from previous birth between Chandrabhan and Baba were strong. Though affluent and prosperous, he was very humble, devout, and loved Baba a great deal. He had no children as the pregnancies resulted either in miscarriage or stillbirth. It is said that he had three wives. Yet, he did not ask Baba to bless him with children. His nephew, Kushalchand, however, was very concerned. So he asked Baba to bless his uncle. In 1903, by Baba's grace, a son was born. They named him Amolakchand, who lived happily for 75 years. Amolakchand says that Baba visited their home, and the last time that Baba visited was three days prior to his Maha Samadhi. The family would seat Baba comfortably and offer light refreshments. Baba would stay there for about 15 to 30 minutes, and then return to Shirdi. The villagers took Baba in procession with the accompaniment of music, and saw Him off at the gate. Kushalchand He was born in 1854 to Ramchandra. Though he was born into an extremely affluent family, he was very humble. He did not have any formal education, but was a shrewd business person. With his expertise, their business flourished. Baba loved Kushalchand a great deal, and He would meet him at least every fortnight. If Kushalchand was unable to visit Shirdi, Baba would send a Tonga to fetch him. Whenever Baba visited Rahata, he would go by Tonga, or would walk all the way. Upon reaching Rahata, He would first go to the orchard owned by Kushalchand, which is next to the main road. There, He would sit under a tree known as Adansonia Digitata for some time, then He would send someone to tell the Seth that He had arrived. This tree which is near the boundary of the orchard is called Kalpavruksha, as Baba sat under it, and thus blessed. The tree is on the way from Shirdi to Rahata, on the left hand side, and very close to the main road. The fruit of this tree has magnetic properties, i.e., when two fruits touch each other, they bind together. Baba then sent a message to Kushalchand, who left his work and came immediately to fetch Baba. Kushalchand gave Baba a royal welcome. He came to the orchard along with a musical band and with a great deal of pomp and ceremony, Baba was welcomed to their residence. At his home, Baba was worshipped and given a comfortable seat with a huge bolster to rest His back. Then, the ladies would offer him fruits, sweets, savouries and refreshments. Baba, however, usually ate a small piece of Roti with milk. Then, after spending a pleasant half an hour, He would return to Shirdi. Kushalchand states that Baba stayed at the Chavadi, in Rahata, for some months before he went to Shirdi. After leading a fruitful life, he died on November 15, 1918. The love between Baba and Kushalchand was so deep that Kushalchand could not bear the thought of being separated from his Guru. He breathed this last exactly a month after Baba's Maha Samadhi. This is taken from the Sri Sai Leela magazine, volume 66. no. 4.

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Chapter 8 is the chapter that I would like to dedicate to Hemadpant. We can see why he was chosen by Baba for this exercise. It is no accident when a Master chooses a devotee for a certain task. And in this chapter, Hemadpant displays his deep understanding of spiritual matters.

For example, he says that while in such a transient human body, the time spent in listening to the stories of the saints, by remembering whom, merit is acquired, is the time well spent. The rest of the time is wasted. This is a very important point, and I have come across this many times. You see, because when we listen to stories of saints, what is happening is we are automatically in their company. Our consciousness is now consumed by the stories of the saints - the way they live, the way they act, the words they speak. So, that becomes the content of our consciousness. And that is why, what Hemadpant says really hits the bull's-eye. This is one example.

He also says something on the lines of: no matter how destructible and transient the human body is, yet it is the only instrument of attaining God. Why? Why does Hemadpant say this? Because the human being is the only species that is aware of being aware - "I am aware that I am aware." The animals, the plants, and so on, are functioning on autopilot. The self-awareness, which the human being has, is a great gift. And, this awareness is what leads the human being to self-realisation. So, another very important pointer given by Hemadpant.

Once again, Hemadpant says: Knowing fully well that the body, house, wife and children, and the people around him, are all destructible and having borne the biers of the parents on his shoulder to the grave, a man yet does not awaken to the truth.

Another beautiful pointer from Hemadpant that we take it for granted that we somehow won't die. We act as if there is a tomorrow, we make all plans, we project into the future as if we are going to live forever. Whereas, our experience has been that everything is destructible and transient - our relationships, our jobs, whatever you call it, everything is transient. So again, Hemadpant is imploring us to wake up.

And finally, I would like to share with you Hemadpant's message of non-duality. He says, realisation of non-duality is the supreme knowledge. It is what the Upanishads call Brahma Jnana, and the worship and service to the Lord is also the same. He who has gained this knowledge of non-duality, and worships in this spirit, will find it easy to overcome Maya.

So, friends, as many of you must have been following my podcasts, you would be aware that they are all on the subject of Advaita (non-duality), and the sheer fact that this is echoed in the Sai Satcharita itself by Hemadpant (the emphasis on non-dual knowledge, on the pure self) shows that with this Teaching, not only can we understand Baba's ways and methods of working, but we can even live this Teaching. It can be a lived experience in daily living. And that is what has been endeavoured in the sharing that has been happening between us over the last few months. And so, this commentary, although, of course, all are connected with Baba, but I would like to take a pause and thank and offer my Pranams to Hemadpant for being the vehicle through which the Satcharita came into being.

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Vinny Ma's Commentary

Bhagoji Shinde's seva

In chapter seven, Baba puts His hand in the raging Dhunimai and pulls out the blacksmith's child who inadvertently fell into the furnace. The child was held at the mother's waist while she was working the bellows. Upon hearing her husband call, she hurriedly turned around and the child slipped and fell in. Baba to cut the karmic effects of the child on Himself and burnt His hand. However, when He cooked for the devotees and used His bare hand to stir the boiling Meetha chawal around, there was not a trace of scalding on His arms. Bhagoji Shinde was given the honor of massaging it with Ghee and placing Naglee, a type of betel leaf on it and bandaging it daily. Right from biblical times, people with leprosy have been treated like the scourge of society. Although it is a disease like tuberculosis, often they are spat upon and even lynched and stoned to death. Even today, people are afraid to touch a person with leprosy. But worst of all, they are called lepers, and usually confined to small carts and have to beg for a livelihood.

Bhagoji Shinde has fascinated me since I was young and I kept wondering, why did Baba have him as a constant companion when he suffered from a permanent disease like leprosy called Black leprosy? Unfortunately, very little is known about him and his family. The elder brother, Raguji says once Bhagoji was suffering from high fever and was at death's door. Baba came to our home. He branded Bhagoji with a hot iron rod on his back and temples and he recovered soon thereafter. It is said that once Baba asked Bhagoji to ask for a boon of being cured of his leprosy. However, Bhagoji said "I'm not concerned about my physical appearance or my disease, but I would like You to grant me this wish which is that I be allowed to be with You at all times and I be allowed to come to the Dwarkamai whenever I want to. And Baba granted him this wish.

Thus, Bhagoji was the first person to enter the Dwarkamai early in the morning, when Baba sat in front of Dhunimai and massage His burnt hand. After doing His Seva, he would prepare Baba's Chillum for Him, and they would smoke it together. And only after Bhagoji left were the other devotees be allowed to come up. This Seva he did without fail until 1918.

Babuji had the good fortune of holding the ornamental umbrella of Baba when He went to Lendibaug. Thus Baba immortalized him because he is seen in the photograph standing behind Baba holding the umbrella. And when the devotee sees that photo years later, they will remember him. There are many lessons that can be learned from the life of this remarkable devotee. Bhagoji had transcended body consciousness. He was the least concerned about how he looked. He had lost most of the fingers of his hands and also a part of the nose, and the nose is a prominent feature in the face. Although his body oozed pus and blood that was foul smelling, he was not concerned about the snears or the disgusted looks that the others gave him. Nor did the unkind words of people have an effect on them. This is the state of complete Sitpragnaya, equanimity. He was determined to do Seva for the Sadhguru come what may and he persevered. Never once did he fail to come to massage Baba's burnt hand regardless of the bitter cold or the torrential rains. This is the Drira Buddhi.

In The Navidya Bhakti, Bhagoji is an apt example of Dasya or doing all kinds of Seva for the Sadguru. Bhagoji had surrendered totally to his Sadguru's feet and thus he was able to soak up Baba's divine energy by being in His presence and also being able to touch Him and Baba transferred His divine energy to Bhagoji Shinde's very soul.

Khandana Mandana yoga

This is an ancient practice usually performed by Aghoris where the practitioner cuts his limbs with a cleaver and throws them in a roaring fire for about 12 hours, and these limbs are regenerated and good as new. This practice is not advocated for any devotee to do physically. However, a devotee can do it mentally. That is, same concepts are applied to the mind, one is able to create and recreate a completely new personality of himself. Thus, the false personality, which comes from assumptions, judgments, desires, lust, and greed begins to deconstruct themselves. Once we begin the process of mental Khandana or cutting off the unwanted parts and throwing them into Dhunimai then the false personality is deconstructed. Then begins the process of Mandana or reconstruction of a whole new personality of ourselves. So if you really want to understand who you are, and you want to dream, desire and live your life to the fullest, you need to do the process of mental Khandana Mandana Yoga. The question is, how do we do it? Find a spot facing east or sit in front of Baba's picture or idle. Sit down, close your eyes. Let your memories, dreams or thoughts fade away. Breathe in and out steadily. Then ask Baba for guidance. Slowly your life will begin the process of deconstructing your false personality and creating a whole new one.

Dhauti or the process self cleansing

Baba regurgitated His intestines, washed it and swallowed it. From this we can learn to regurgitate our vicious tendencies, jealousy, backbiting and malice and do the internal cleansing process of ourselves so we can become better devotees of Baba. The Charita is a guide for us in this process. Even if we take one pearl at a time, like not to slander and inculcate it in our lives, it would be great and we would become better devotees.

Leelas- Baba takes the illness of His devotees on Himself

In 1958, Baba initiated Kadam to chant His mantra. The mantra was Om Hreem Shreem Sai Om. This is a Beej and Brahma mantra, and he chanted it a million of times. Kadam states at Poona, I started chanting my mantra continuously day and night. This was followed by a lot of physical problems like palpitation and constriction of the chest. I got myself examined by a cardiologist who did the full cardiology workup and numerous tests but every single test came back normal. Finally, the doctor said, your problem is possibly psychological. Then I told him everything. He rung his hands and said, this is inexplicable. Then all the symptoms suddenly subsided and I felt calm. And again, I started my rigorous chanting. My wife Mai got severe cramps in both her legs and the pain was unbearable. So I got her examined by Dr. Chaudary, an orthopedic surgeon. He informed us that surgery would be required, and her right foot would be an inch shorter than her left foot. That night, Baba appeared in my dream and stood at the foot of the bed. He lifted His Kafni up to His knees, and I could clearly see that both His feet were swollen. When Mai got up the next morning, her pain had disappeared completely. This Leela was taken from Sai Prasad magazine of 1998 Deepavali issue.

The compassionate Baba

The sky is overcast, the clouds will burst and pour forth rain and the skies will clear. fear? Said Baba to Lakshmibari Khaparde when her son Balwant suffered from bubonic plague. Then Baba lifted His Kafni and showed the buboes that He had taken upon himself.

This is a similar Leela. Deena Ben Elbia, a Parsi lady and her family were devoted to Baba. Some years ago her small children contracted an extremely virulent form of measles. The two younger children were infected. Now, all three of her children were extremely ill. The fever was dangerously high and she was at her wit's end. One afternoon, Dina Ben was seated at the bedside praying fervently to Baba and begging Him for their recovery. Suddenly, she was dazzled by a brilliant light and in the light, she saw Baba. In a soothing compassionate voice, he said,"Do not worry. Your children will be alright soon."

It was then that she could see Him clearly and was stunned by what she saw. Baba revealed His body and his whole body was covered with a malignant rash of measles. That evening, the fever subsided and soon the children recovered fully. After this miracle, Dina Ben's faith increased by leaps and bounds. This Leela is taken from the spiritual symphony of Shri Samartha of Shirdi.

The foot of Baba's idol breaks and Megha is cured

One bleak winter evening, Megha Kharkhare developed a high fever with chills and rivals. She covered herself and tried to sleep but sleep had forsaken her. It was her habit to apply Udi every night to her forehead and her body and then sleep. She got up and did this routine and chanting Baba's Name went to sleep. The next morning she still had fever and it failed to come down the entire day. Her family was persistently asking her to be checked by a doctor. She had more faith in Baba's Udi than any doctor on Earth. Finally, she gave in to their wishes, and she got her checkup done and she agreed to take the medicines. She took the Udi first followed by the medicines. However, the fever raged on relentlessly. At about 9pm she had excruciating pain in her left leg. She wanted a drink of some water as she was extremely thirsty, but she could not get out of bed and didn't want to wake anybody. So she just went back to sleep. After some time, the pain became unbearable. So she tried to get up and have a drink of water. As soon as she placed her foot on the floor, she couldn't bear any weight on it. Then finally, she slept soundly.

The next morning she woke up feeling better. She wasn't feverish, nor was her foot hurting. her granddaughter came running to her screaming, "Granny, look at what happened to Baba's foot. Slowly she got out of bed and went to the room where Baba's idol was kept. The left foot of the idol had broken at the knee. Megha had recovered from her illness, and Baba in His compassion had taken her illness on Himself. Silently she prayed to the idol for the last time, thanking Him for His kindness. Then she placed the broken idol in a bag and immersed it in a well in her yard. Baba, the omnipresent and Omniscient, takes the Prarabha of His devotees on Himself. This Leela is taken from Sai Prasad magazine 1993 Deepavali issue.

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Chapter 7 is one which I found very insightful because it describes so much about Sai Baba Himself, the first being this radical acceptance of both Hindus and Muslims and to what an amazing degree - calling the Masjid Dwarka Mai, allowing celebrations of Ram Navami and Gokulashtami. It was so fascinating and I wonder, in those times, what was the actual reaction of the people. Here was a Master who actually took action regarding unity. He didn't just speak about it. This Jugalbandi, this beautiful harmonising of two faiths, according to me, is unprecedented the way He did it in His time. It is something not to be taken lightly because, you see, he was walking the talk of His message. If His message is Everyone's God is one, then He was showing it in action. It was up to the people to follow that.

So, I do feel what He did is absolutely stupendous in those days, living by example, and the insights we get into His activities show that He was an accomplished Yogi. The incident of His limbs being found in the different corners, and the person who saw it running away scared. That is actually a Yoga called the Khanda Manda Yoga. And it is a yoga which Yogis undertake to test themselves, to test their identification with their body, and they had the ability to rejuvenate those limbs. So these practices, like Khanda Manda Yoga and Dhauti (the washing of the intestines by bringing them out), once again show the Yogic mastery of Sai Baba.

Then, it says He was like a Hakeem dispensing medicines for healing. Here, another aspect is revealed. So, truly, it is a most beautiful description of Shirdi Sai Baba's varied masteries over many disciplines. It is actually as if there are different people who would master each discipline, but here, it was all in one. So, this chapter becomes very crucial for someone to see the width, the range, the expanse of dominion that Sai Baba had over various occult sciences. That is why this is one of my favourite chapters. I do know that the whole of Sai Satcharita is strewn with miracles, but this particular chapter, and the incidents mentioned therein, show compassion like never before. All His acts were acts of compassion, particularly this one specific act, where He thrusts His hand into the fire, and later says, "I did it because a mother's baby had accidentally slipped from her hands and fallen into the blacksmith's forge." So He took the brunt of the Karma to save the baby. This is truly a glorious example of compassion. Or, when the bubonic plague struck, and he lifted his Dhoti and showed people the buboes (swellings), which were on His legs. This is the peak of compassion that the suffering is taken on upon His own body.

And this reminds me of something very beautiful that I had read. It is a myth, of course, but it is about the Buddha. When he was at the gates of heaven, and the gatekeeper told the Buddha, "Welcome, O Master, we have been waiting for this glorious day. All in heaven are rejoicing because you have finally arrived here. We can't tell you how happy we are. Do come in." But the Buddha just stood there. So, the gatekeeper said, "Master, we urge you to walk through the gates of heaven. We are all eagerly waiting for your presence." The Buddha said, "No." The gatekeeper was quite surprised. He said, "What is the reason, Master, that you won't walk through?" And the Buddha replied, "Unless all those who follow me come in before me, only then will I walk through the gate." This is compassion. And this compassion is shown, in action, by Shirdi Sai Baba. So, for me, the breadth of this chapter 7 - right from insights into Baba's life, his mastery over sciences, and the degree of compassion, not to mention the fact that his umbrella-bearer was a leper - which means, the person doing Seva, who was closest to Him physically, who had festering wounds, was a leper! Look at the compassion shown by Sai Baba once again towards this man. It is quite stupendous when you think of this. And so, I do feel that this, for me, is one of my favourite chapters in the Satcharita, and I hope you see it from this perspective and get to know the dimensions this Master operates on. Let us not forget that all these stories in the Sai Satcharita may be about a Master, but the reason they are there is to evoke the same qualities in us, not to just keep saying, "O, Baba was so compassionate," but rather to show us the way towards true compassion. So, I hope you enjoyed this exploration and we will move forward as we go along to the other chapters.

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The main stories of chapter six are about the celebration of the Urus and the Ram Navami festivals, and the renovation of the Masjid. At the time of the construction of the Sabha Mandap, Baba flew into a rage, held a pillar with one hand and Tatya’s neck with the other. Then, shaking the pillar vigorously, He uprooted it. Baba took off Tatya's Pheta, lit it, and threw it into the pit. Then, he took a rupee coin from his pocket and threw that too into the pit. A short while later, Baba became calm, and later, presented Tatya with a beautifully embroidered Pheta.

I shall now talk about the Urus and Ram Navami festivals. Urus literally means the wedding with God, or uniting of the soul with God at the time of death. It is an annual celebration, and was started on the 16th of March, 1897, by Gopalrao Gund, who was the circle inspector of Kopergaon at that time. Gopalrao had three wives but no children. With Baba's blessings, a son was born to him. Out of gratitude, he wanted to venerate Baba as an Auliya. Baba's permission was sought, and Baba gave his consent. However, the Kulkarni of the village opposed it as he was concerned that, with a shortage of water and the arrival of thousands of devotees into Shirdi for the celebrations, there would be an outbreak of cholera. One of the two wells had brackish water, so Baba threw some flowers into it and the water turned sweet. The other well had insufficient water, so Tatya Patil had to arrange to get water from a well situated far away by fixing moats to it. Thus, the water problem was solved, the official consent was obtained, and the festival was celebrated with great pomp.

The Sandal procession was started by Amir Shakkar of Korhale on Friday, the 7th of April, 1911, and as it was Ram Navami that day, this festival was also celebrated on the same day. I often wondered how the Urus were celebrated in Shirdi when Baba was still alive. I asked Pawar Kaka, author of the Bhavartha Sai Satcharita, about this, and he told me that Urus were celebrated for those Auliyas, or Pirs, who had attained the zenith of their spiritual powers. They were still living and were being honoured and venerated by celebrating the Urus for them. These Pirs are known as Jindavalis, and have magnificent spiritual powers. Baba was Supreme, and much more than any Jindavali. Now, Ghanibai, a descendant of Abdul Baba, is celebrating the Urus. These celebrations are then followed by the Sandal procession.

The Sandal procession takes place between 9 p.m. and 10 p.m., when the descendants of Abdul Baba perform this beautiful ceremony. A platter with sandalwood scrapings, along with incense, is taken in procession around the village to the accompaniment of music. The platter, the incense, and the gifts to be offered are carried under a canopy. The canopy consists of a Galif, or Chadar, which is attached to four wooden poles. The Galif is green in colour with golden Kalams written, or inscribed, on it. On top of every post is a Panja, a silver replica of a hand. The Sandal procession to venerate the Auliyas, the Muslim saints, is described in chapter 6 of the Sai Satcharita. At the Samadhi Mandir, gifts like Chadar, fruits and sweets are offered. The procession then goes to Abdul Baba's Dargah, and again, the gifts are offered there. The procession ends in the Dwarka Mai, where sandalwood mixed with rose water and Ittar are pasted on the Nimbar with bare hands.

Now, here are some little known facts about Baba and the festival of Ram Navami. It was on Friday, the 7th of April, 1911, that the festival of Ram Navami was celebrated. It was Krishnarao Jogeshwar Bheeshma who proposed the idea of celebrating the Ram Navami festival as it fell on the same day as the Urus. Baba's permission was obtained, and it is being celebrated to this day in Shirdi. On that auspicious day, two ornamental flags were taken in procession. A beautiful flag was brought by Damu Anna Rasne and the other by Nanasaheb Nimonkar. With a great deal of merriment, the flags were taken in procession around the village, and hoisted in two corners of the Dwarka Mai. A cradle was placed in the Dwarka Mai to celebrate the birth of Lord Shri Ram, and there were Kirtans and Bhajans throughout the day. The next day, Gopal Kala was performed and the festivities ended.

Baba celebrated Ram Navami right from the early days of His stay in the Dwarka Mai. On this auspicious day, He washed the entire Dwarka Mai Himself. At about 12 noon, He bought a little oil and a few lamps. From the rest of the money, He bought some Gulal, and put some on Dhuni Mai and then on His own head. Then, He put some on each step leading to the Dwarka Mai, and each and every corner, and finally applied some to the entrance. Later, when the devotees started flocking to Shirdi, they had Katha and Kirtan in the Sabha Mandap, followed by the birth of Lord Shri Ram, after which, Baba distributed Pedas and Barfis. (Reference: Shiladhi, by Dr. Keshav B. Gavankar)

Lord Shri Krishna had clearly stated, in the Gita, that He will reappear in various forms, time and again, for the upliftment of mankind and the establishment of Dharma. Baba's incarnation and earthly descent were for this very purpose. Baba, on numerous occasions, made references to His own former relationship with some of His devotees, including Abdul Baba and Bade Baba.

In chapter 18 of the Shripada Shrivallabh Charitra, Shankara Bhatt comes with two men for the Darshan of Shripada. Looking at them, Shripada tells Bhatt that the two men were not Brahmins as they ate beef. He goes on to tell them what a heinous act it is to kill cows, and the terrible repercussions it has on those who eat beef. However, because they had taken His Darshan, they will come as Abdul Baba and Bade Baba when He manifests as Shri Sai Baba of Shirdi. Baba also tells Shama that He knows him for 72 generations, and Nanasaheb Chandorkar for four generations.

To prove the truth of this to the reader, in the 13th century scripture on the life of Shripada Shrivallabh, authored by Shankara Bhatt, Baba’s manifestation in Shirdi as Samartha Sadguru Sainath is described in Chapter 45. Lord Shripada asks Lord Hanuman to manifest in the Kali Yuga as Samartha Sadguru Sai Baba. Hanumanji, however, tells him that he will not come as an Amsa Avatar because after finishing his mission on earth, He will merge with the Root Tattvam. Then the Amsa Avatar will not have any value. So, his Avatar should not only remain with the Root Tattvam, but also have all the powers of that Tattvam. Shripada promises him saying, "All the powers that I have will be in you and we shall become one. I will merge with you when you are in the Sai form. I will announce clearly that I am there in you. You will become famous as my Samartha Sadguru Avatar." Then, Hanumanji says, "I will be your Amsa and behave as a Guru. But, you are Lord Shri Dattatreya. Is it proper to have any difference between you and me? If I merge in you, and you in me, there is Advaita, so please grant me Datta Sayujyam.” Shripada then calls Kaalapurush and says, "I have granted Sayujyam to him. I am giving him Nath sound also. From today, He shall be called Sainatha. I am declaring today as Datta Jayanti. You transfer the Chaitanya of Hanuman accordingly and make it Datta Swaroopam. Hearing this, Lord Hanuman gladly agrees to manifest as Samartha Sadguru Sai Baba, and every cell of theirs merges into one another. And, in this way, Samartha Sadguru Sainatha manifests in Shirdi on Datta Jayanti day. Therefore, is it little wonder that Baba celebrated Ram Navami from the very beginning of His stay in Shirdi? This clearly tells us about Baba's descent and His former relationship with His devotees.

There is one aspect, however, that is often overlooked, which is the similarity between Baba and Lord Hanuman. Both, Lord Hanuman and Baba, were very simple in the way they lived. They wore no jewellery. Baba wore coarse Manjarpat Kafni and Hanumanji wore ochre-coloured Dhoti. Both were celibate and practised Akhand Brahmacharya. Baba taught His devotees to hold the hand of Shraddha and Saburi, and live by them, and Hanumanji is hailed as the Param Bhakta. Both loved Naam Jap. Baba, in the early days of His stay in Shirdi, would ask Mhalsapati to place his hand on His chest while He was chanting God's name, and ask him to wake Him up if the rhythm of His heart changed because of sleep. Baba was devoted to the Bhakti Marg. In fact, in chapter 19, ovi 25, of the Shri Sai Satcharita, Baba says, "Gyaan Marg is like Ramphal, while Bhakti is like the sweet, delicious custard apple." Both, Lord Hanuman and Baba, adored Lord Shri Ram, and when Baba was in a joyful mood, He often sang, "Ramte Ram Aayoji, Udi ki Guniya Layoji", as mentioned in chapter 33 of the Shri Sai Satcharita. Baba revered the Vishnu Sahasranam, which venerates Lord Vishnu, whose Avatar is Lord Shri Ram. The Leela of Baba giving Shama a copy of the Vishnu Sahasranam, and the benefits of reciting it, are given in chapter 27 of the Shri Sai Satcharita.

In another Leela, Baba tells a devotee, Sushilamma, to recite the verse 'Shri Rama Rama Rameti Rame Rame Manorame, Sahasranama Tattulyam, Rama Nama Varanane.' Sushilamma’s eyesight was failing, and this worried her a great deal. She felt that the deterioration of sight would make her dependent upon others who might resent it and not take care of her. So, she fervently prayed to Baba. One day, she had a dream where Baba told her about the law of Karma. He said, "Why do you grieve about your sight? If you wish, I will grant you your sight. But remember, you will have to experience the same fate in the next life. No one, not even me, can escape the effects of Karma. Think about it seriously and decide if you want to finish the balance of Karma in this life or the next." She woke up before she could tell Him what she desired. She continued to pester Him for better eyesight. The doctor operated on her and sent her home with a patch on the eye. One evening, while she slept on the terrace, a bat struck her on the eye and the patch fell off. She woke up with profuse bleeding from that eye. The doctor, on examining the eye, said it was damaged beyond repair. She persuaded the doctor to do his best. He bandaged it and admitted her in the hospital for a few days. That night, she dreamt that Baba Himself removed the bandage, and she could see clearly once again. The doctor examined her the next day and was astounded to see her miraculous recovery as she could see quite clearly. Then she began to worry about her next life and prayed for it. Baba was angry with her, and said, "You come up with some problem or the other. Now, feed 11 blind people and offer 11 coconuts to God, and you will be freed from the evil Karma forever." Sushilamma carried out Baba's order and was content and at peace. Her only son was betrothed to be married. Eagerly, she invited her whole family, but her brothers refused to attend the wedding because of some misunderstanding. Sushilamma cried in front of Baba's photograph. That night, Baba appeared in her dream and said, "Why do you worry about everything, big and small? Just go on chanting this: 'Shri Rama Rama Rameti, Rame Rame Manorame, Sahasranama Tattulyam, Rama Nama Varanane', then you will have no more difficulties." The meaning of the verse is - by uttering the name of Lord Shri Rama three times, the mind gets purified, and it is equivalent to chanting the Vishnu Sahasranam. She related the dream to her husband, who told her that it was a powerful Mantra, and that she should keep chanting it. The Vishnu Sahasranam, or the 1000 names of Lord Vishnu, is a powerful Stotra, and the chanting of it is difficult and takes time. One can reap its benefits by just chanting the four lines that were given by Baba to Sushilamma. Thus, Baba had bestowed on her health and spiritual instructions, as well as warded off many of her difficulties. (Reference: Shri Sai Baba, The Master, written by E. Bharadwaja)

Baba loved the Hanuman Chalisa, and encouraged devotees to recite it as many times as they could. This Leela is about one such devotee who was told to repeatedly recite the Hanuman Chalisa. On the morning of July 17, 1946, advocate Subbarao woke up feeling hot and feverish. He had consumed only liquids the previous day, as he had been feeling unwell. That night, before he went to bed, he meditated on Baba and sought His help. Baba appeared in his dream, made him recite the Hanuman Chalisa, and asked him to repeat the recitation frequently. With each recitation, Subbarao began to feel better, and the dream ended. The next day, he prayed to Lord Hanuman by reciting the hymn, and by the end of the day, he was all right. The following morning, he again had a dream where he and Baba were invited to a large dinner party. Baba appeared as an advocate, sat very close to him, and enquired about his health. Baba also encouraged him to continue to recite the Hanuman Chalisa. Subbarao was touched by Baba's concern and kindness. He states that Baba helped him to overcome his major and minor ailments. He felt that the dream proved that Baba and Lord Hanuman were one and the same.

There is an interesting anecdote about Lord Hanuman that is given in chapter 45 of the Shripada Shrivallabh Charitra. Shripada meets Lord Hanuman, who was absorbed in chanting the name of Lord Ram, and the following conversation takes place between them. Shripada says, "You have transcended time and have become immortal. You have to incarnate in the Kaliyug, that is, the fourth or the Iron Age, commencing before the Christian era and ending with the destruction of the world. You are a part of me." Hanuman replied, "Amsa Avatars merge with their original nature after completing their mission on earth and lose their value and importance. But the Amsa Avatar that I am going to take must be constantly connected with the Mool Tattva, that is, the root or the Source. I should possess all the wealth of strength and power of your ancient Mool Tattva." Shripada said, "After I have completed my Swami Samartha incarnation, when the time comes, I will incarnate into you and reign as Sainath. I will announce unequivocally that you are my incarnation and you will be famous as Samartha Sadguru, that is, the manifestation of divinity in human form." Hanuman replied, "You are Lord Datta Himself. Non-duality will be accomplished when we become One. So, grant me absorption into the essential nature of Lord Datta." Shripada decided that, on Datta Jayanti, the consciousness of Hanuman would be transformed into Lord Datta, and thus it came to pass. (Reference: Sai Sudha magazine, volume 7, part 4, September 1943)

I shall conclude this chapter by talking about the renovation of the Masjid. Gopalrao Gund, who started the Urus, thought he should put the Masjid also in order. So, to carry out the repairs, he began collecting stones, but this work was not assigned to him, as it was reserved for Nanasaheb Chandorkar and the pavement work for Kaka Dikshit. At first, Baba was unwilling to allow them to carry out the work, but with the intervention of Mhalsapati, Baba gave His permission. When the pavement work was completed in one night, Baba took a small Gadi for His seat in the Masjid, discarding the usual piece of sackcloth that He used before. In a similar manner, the Sabha Mandap was also put in order in 1911. The open space in front of the Masjid was very small and inconvenient. Kakasaheb wanted to expand it by putting up a roof. At great expense, he got iron posts, pillars and trusses, and started the work. At night, all the devotees worked hard and fixed the posts. But, when Baba returned from the Chavadi the next morning, He uprooted them and threw them away. Once it so happened that Baba got excited and caught a pole with one hand and began to shake and uproot it. With the other hand, he caught hold of the neck of Tatya Patil. He forcibly took Tatya's Pheta, struck a match, set it on fire, and threw it into the pit. At that time, Baba's eyes flashed like burning embers and no one dared to look at Him. Finally, He calmed down and presented Tatya with a beautifully embroidered Pheta.

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Gautam Sachdeva's Commentary:

Good evening everyone.

In chapter six of the Sai Satcharita, two points struck me which I feel are worth exploring. One is where it is said "May the mind be absorbed in My Name and all else be totally forgotten". So, basically referring to that may you chant Sai's name and not only just the name, may He be in your consciousness throughout the day. This is what it is pointing to and all else be totally forgotten. What this means is all the garbage of our minds of blame, condemnation, hatred, malice, jealousy, envy, and so on, which is directed at others, that garbage is thrown off, thrown away because now, the primary thought in one's consciousness is Sai Baba. And when the primary thought is Sai, when the name that comes out from the mouth is Sai's name, there is no room for those kind of attributes to exist, they are finished. They are cremated in the awareness that is Sai Baba. This is a most important point, which is brought forth in chapter six and contemplating on it, understanding the depths of just this one sentence is of great benefit to one's spiritual journey. You see, because after this line, it says, "The mind will then become detached from the body, household concerns and well and it will be in Divine bliss". It will attain equanimity and serenity, ultimately finding fulfilment, in other words, it attains the bliss that is the deep peace of mind in daily living. And this message of peace of mind comes shining through the Satcharita. That is why Sai Baba teachings really appealed to me because my own teacher Ramesh Bhalsekar, all he spoke about was peace of mind and daily living. Some people found it mundane. But this is the secret. This is what Sai Baba Himself has said you see- attaining equanimity and serenity. So, this is the most beautiful point that has been conveyed in chapter six.

Now, there is one more very important aspect of chapter six, which is where it is clearly shown that Sai Baba had a temper and no matter what the devotees did to build a Mandap, let's say a portico, putting up the pillars and so forth, Baba's behavior was irrational you see, for them. He would go into bouts of anger and prevent them from putting the pillars into the ground. And then at the next moment, He will be full of compassion and then again this would happen. Now, you see, it is so important to understand the great service that has been done to us by not hiding these aspects of Baba's personality. Sometimes we see movies and TV serials where they show a very benevolent Sai Baba, always loving, always kind. No, the Masters are real, you see, and we do not understand the reason for Their behavior. Even the Rishis of you're used to get very angry and provoked and that anger will lead to a series of events that were destined to happen. So, here, too, in this chapter, it is made very clear that we don't understand the reason for this. But yet it has happened and therefore, the need to share these incidents. So I will read out here what I'm referring to. "Sometimes He would be so calm and composed and would converse lovingly. Sometimes in a flash and without apparent reason, His mind would be in great agitation. Such then are the tales of Baba. As you are narrating one another comes to mind. We will bring the narrator's mind as to which he should narrate and which he keeps back. Moreover, it is not really correct to be partial in the selection". See the honesty of the Satcharita. It is admitted we cannot understand Baba's behavior and no effort is made to hide it because of some moral judgments, which the writer has on the issue. You see, I will tell you something quite interesting.

There was a sage called Muktananda. He lived near Bombay, and his path was the path of Kashmir Shaivism and a friend of mine was his disciple, very close disciple. Now, one day Muktananda was very rude to him, extremely rude in front of others, and even hit him with a stick. He gave him a whack on his legs or somewhere I don't remember, you see, but the disciple was quiet. He endured it all. It was coming from his master after all. And at the end of the day, he went to the Master's quarters. And he said, Master, why did you humiliate like me like this? Why was there so much anger against me and you did it in front of all these people. And the Master said, you should be thanking me. So he was shocked. He said, how could anyone thank you for beating them? He said, because today when I saw you, I saw so many karmic impressions so many events you would have to go through that I decided to clear them for you, being your master, and you have no idea how it operates and so this is what I have done. So, if you are hurt, I am happy to apologize to you but please understand that you will not know the workings of the Master. And after that day, he never once complained about his Master. You see, that is the whole point. We do not know how they behave. And the beauty of this story in chapter six is that the disciples did not get deterred in their mission to put up the Mandap because after all, they were doing it for Baba and for their own selves because of their love for Baba. There was no ulterior motive behind it you see. Intent is so important and acceptance that no matter how the Master behaves, if there is sincerity and earnestness in devotion, which is what the Master is looking for, and He tests the disciples in different ways, then the Grace of the Master starts flowing. So do go through this chapter six with awareness. Of course, there are other points in this chapter, but I thought we could explore these two.

Thank you.

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Chapter 5 - Gautam Sachdeva's Commentary True Poverty

Good afternoon everyone. In chapter five, let us specifically explore one sentence which Baba would always say. So here it is mentioned- poverty holds the highest sovereignity or thousand times greater than the grandeur of the noble man. Allah befriends the poor so what Sai say always. Now why would Sai Baba say this always- Poverty holds the highest sovereignty thousand times greater than the grandeur of the noble man. You see, He is not referring to only material poverty and physical poverty. That is one level of reading this chapter. What is Baba pointing to? That to be poor means to have fewer attachments. Not to be attached to material things, not to invest material value to the things that surround us that we consider pleasures. Therefore, poverty holds the highest sovereignty.

Now, let's take charity which is connected with poverty. Charity means giving freely from the heart and many times this is spontaneous. When one feels compassion arising deep in the heart, one gives, and one doesn't even think sometimes- do I have enough for myself. So, in both cases, there is no extreme attachment to material objects. So Allah befriends the poor, means this. It means not to live like the noble man who has surrounded himself with material things. So, it gives him an identity, a sense of worth, a sense of self, this is who I am, I am a noble man, look at me. See, with these kinds of attributes of the inflated ego come pride and arrogance, which is the grandeur of the noble man. This is what Baba is pointing to. Therefore, rather not have that grandeur if one will derive one's sense of self from your fancy car or from the bank balance you have, the image that you have projected and created of who you think you are. It is better to be poor in those aspects and be the opposite of the noble man. That is what Baba is pointing to and this point tends to get mixed.

However, we are attached not only to material objects, but also to people. People who we derive a sense of self from. We like to surround ourselves with people who agree with us, who we feel good to be in company of because it enhances our self worth, and so on. We all wear masks in society. We sometimes want to project - Oh we have so many friends, we are so popular and so on and so forth. And once again, Sai says poverty holds the highest sovereignty. Be poor in all respects. That becomes your true worth. Don't go around collecting opinions. Don't go go around collecting friendships that make you feel special. It's actually a very deep lesson. In that sense, don't have all that to deal with. This whole psychological structure is a palace of sorts, the palace of illusions that the rich man has created for himself. Fortunately, the poor who's already dealing with the tough situations he is placed in, fortunately for him, he does not have this baggage of psychological suffering, which the rich man has. So we must understand that in our lives if we keep hearing this sentence of Baba again and again, we should try to see what is He pointing to? So this I think, is a beautiful part of chapter five.

Fakir Jawahar Ali & True Discipleship

And of course, the famous incident of the Fakir Jawahar Ali and Sai Baba is a big lesson in this chapter. I won't go into it in detail because that is already covered in another podcast and you will find the link on the page. But in a nutshell, there was this fakir , who was considered to be quite arrogant. His name was Jawahar Ali. And he decided that Sai Baba should be his disciple and this man was not liked. But you see, as I said in that podcast, Baba was the Master of seeing Runanubandha and the bondage of former relationships. He could see this with everyone He came across. In fact, I remember somewhere else it is written about the two sheep he saw in a flock of sheep. And He recalled that they had known Him in a prior life. So, Baba played along in this game. Now, could you imagine someone of Baba's stature agreeing to be the disciple of someone who was obviously not of that highest stature? That is Baba's greatness. That shows the full control Baba had over the ego and its mechanics because it did not get in the way. And in that game, in that Leela, which was not only played about for Jawahar Ali, but also for the people who are around both of them to witness. Baba did the perfect thing to do in a Guru disciple relationship. He played the role of the disciple 100%. So He lived by example, and He was actually trying to show everyone, especially His devotees who were so upset by this whole charade going on by this fakir called Jawahar Ali, that this is called true discipleship. Despite knowing what was going on, Baba served this man as His Master. Eventually Jawahar Ali succumbed and lay down at Baba's feet and apologized. So this was done so that everyone learned this lesson about how a devotee/ disciple ought to be. A true disciple considers the Master's words as God's words. But what happens is when we read the Satcharita from the mundane level of feeling, we say, Oh wow, look at Baba, how noble He is. He didn't let His ego come in the way and He allowed Jawahar Ali who was such a small man compared to Him to become His master. That is all fine. That is very well at one level of reading but the main takeaway is how a true disciple should be.

You see, it reminds me of when Nisargdutta Maharaj would sing Bhajans at the end of His Satsang and there were many Bhajans. Sometimes His voice would go high, very high pitched. Now the devotees who were singing the bhajans with him, even they would sing at a high picture those times. But once Maharaj told them that the reason He was raising His voice was to emphasize those verses so that the listeners delved deeper into those verses and not so that they raised their voice blindly because He was raising his voice. This is how the Masters work. You see, sometimes They will not tell us directly, They will tell us by example. And it is up to us to follow that example, to follow the lead. So do read this chapter keeping these two aspects in mind- one is the quotation on poverty and two is the Jawahar Ali's story. Thank you, everyone.

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Chapter 4 - Vinny Ma's Commentary Baba is all pervasive, everlasting and immortal.

Leela Number One

Baba said "My Guru has taken me away from this", pointing to His body, that is, His Guru helped him to say that the body was not He. But He was the One-Force that was responsible for manifesting itself as everything in the universe. If you're not your body, and I'm not my body, it is easy to infer that you and I are the same. The difference being caused only by our bodies and not by our real nature. Baba taught him some portion of the truth.

Kashinath Upasani Baba was cooking food at the Khandoba temple and naturally wanted to take the food to his Guru and get back some part of it as Prasad. While he was cooking the food, a black dog was watching and even when he took the food towards the Masjid, it followed him part of the way and suddenly disappeared. When first, the dog was present and anxiously looking at the food, Upasani thought it would be absurd to give a low creature, a dog any food before offering it to God and before men ate, so he did not give the food to the dog. But when he went in the hot sun at noon with his food to Sai Baba, Baba asked him, "What have you come for?" Kashinath said "To bring you my Naivaidya." Baba said, "Why did you come all the way here in the hot sun? I was there." Then Kashinath said "There was none but a black dog there." Baba said "I was that dog. So as you refuse to give me food that I'm not going to take the food." The next day he was determined to avoid the mistake. So when he was cooking his food, he looked for the black dog and found none. He noticed a sickly Shudra was standing against the wall and watching the cooking. To his orthodox mind, it was Drishti Dosha and improper for a Shudra to look when a Brahmin was cooking. So he said "Get away" and accordingly the Shudra left. When that date Kashinath came with the food, Baba was very angry. He said "Yesterday you did not give me food and today you told me to go away." "Where were you Baba" asked Kashinath. Baba said "I was leaning against the wall." Kashinath said, "Could you be the sickly Shudra?" Baba said, "Yes, I am in everything and beyond."

Baba spoke what was written in the Purusha Sukta. The Purusha or God having pervaded all the world exceeded it and went 10 inches beyond.The advice given by Baba to Upasani and all of us is "See me in all creatures." Though it looks absurd in the beginning to believe that everything is really God. Still by impressing it upon yourself with humility and faith, you can begin to feel and see every object that is around you as Sai Baba, and that you must treat it with the reverence, affection and sympathy, as much as you can.

Leela Number Two- Narayan Govind Chandorkar

Baba said "I am not in Shirdi alone. I'm in all creatures." Intellectually this was understood, but Nana did not realize it. Baba wanted him to realize it more vividly, as that was a very important step for his higher spiritual progress. So on one occasion when Nana came to Shirdi, Baba asked him to prepare eight Puran Polis for Naivaidya and then have his food. When Nana placed the Pooran Polis before Baba, Baba did not touch them, but flies sat upon them. Then Baba said "Nana take away the Prasad." Nana insisted that Baba should eat some. Baba said that he had eaten it. "When did you eat them? All the eight Pooran Polis are here." said Nana. Baba said he had eaten it at some time. Then Nana got vexed and went to the Chavadi. When Baba sent for him, the same conversation was repeated. Finally Baba said "You have been living with me for 18 years now. Is this all your appraisal of me? Does Baba mean to you only the three and a half cubics height of this body? Am I not in the fly and the ant that settled upon the Polis?" Nana said he knew that, but he could not realize it. If Baba would make him realize it, Nana said he would eat the Polis as Prasad. Then Baba lifted His hand and made a gesture. He thereby revealed a secret, which Nana was hiding very deep in his heart. Nana discovered that Baba knew the secret, but how. The only explanation was that Baba was Antaryami in his heart. If Baba was Antaryami, He must be the Antaryami of the fly and ant also. So he agreed to eight the Pooran Polis as Prasad and was satisfied. This is a lesson for all of us, as it was for Nana. Leela number one and two were taken from the life of Sai Baba, written by Shri Narsihn Swami Ji

Leela Number Three

Once a sickly bitch came to Mhalsapati wagging her tail. She looked very ill and was drooling from the mouth. He threw a stone and drove her away. She ran away yelping. Later, when he went for Baba's darshan, Baba turned to him and said, "I went with a great deal of hope to you Bhagat, hoping for a piece of Bhakri, but all I got was a stone thrown at me." Two hours after Baba had said this, Kaka and his friends were sitting near the Vada. A dog came and sat on the steps nearby. He drove it away. The dog ran and sat on the steps in front of him. There he was pelted with stones, the dog went away shrieking with pain. Suddenly Kaka was reminded of Baba's words. Kaka with a tinge of sadness thought "If I had not driven the dog away, but had given him a piece of Bhakri, he would have gone away without being hurt." That evening Das Ganu did Kirtan. The story sung there was about Namdev. Once a dog came and took Bhakri from the food offering Nama had placed in front of the idol of Vitthal. Nama said "Deva. don't eat dry Bhakri, apply Ghee." Then Nama ran after the dog with a bowl of Ghee. That very night Madhavrao Arkar was reading aloud Bhakt Leelamrut in the Maruti Mandir. The portion being read was about Namdev and the dog. In this way, Baba reinforced what he had taught in the morning. This Leela was from Sri Sai Leela magazine, year 1923.

Gurusthan

Around the year 1854, Baba manifested in Shirdi at the approximate age of 16 under the Margosa tree. The seller near the Neem tree, Dr. Keshav Gawankar in his book titled Shiladi gives a slightly different and a more detailed account from that mentioned in chapter four of the Sri Sai Satcharita. Baba at that time stayed for a few days under the Neem tree and for a few days in the Masjid. The villagers were curious about Him. One day the villagers asked Him politely, who He was, and why He sat under the Neem tree. But Baba did not respond to their queries. In the end, they sought the help of Lord Khandoba and in a group, they went to the temple. There they got a revelation that there was a cellar about 12 feet deep and the cellar was directly below the area where Baba sat. At that time, Sathe Vada was present. It had an entrance facing east and an exit facing west. There were steps leading to the entrance. They dug up the area adjacent to the steps and found a cellar. It was 10 feet in length, 10 feet in breath and 12 feet high. Inside it, they found a part, that is, a low stool. Next to which were lamps that were lit. On the part there was a rosary or Japa mala and a Gaumukhi, a glove shaped like a cow's mouth which holds the rosary during Naam Japa. The villagers were amazed to see this. They came to Baba and asked him to tell them something about the cellar. Baba answered "This is the place of my Sadguru Maharaj." To prove this, He placed his right hand on a branch of the Neem tree. that was the branch facing the east, and He said, "This is the truth and from today the bitterness on this side of the Neem tree will disappear." Thus, it came to pass that the leaves on the right side are not bitter. The villagers then covered the portion that was dug. They placed the mud over it as before. Then Baba said anyone who applies a slurry of cow dung on the area on Thursday and Friday, and offers incense sticks will be benefited greatly. Devotees offer incense sticks and more even today.

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Chapter 4 - Gautam Sachdeva's Commentary Das Ganu & The Holy Rivers

Now when we look at chapter four, the focal point is the story where Das Ganu has a wish to take a dip in the holy rivers that meet at Prayag, and so goes to Baba to ask for His permission. Then Baba says that there's no need to go to Prayag when Shirdi itself is the Prayag, one only has to have faith. And as Baba said this, from both of Baba's toes, water trickles down. And that water represents the twin streams of the Ganges and the Yamuna, which meet at the Prayag. This is the story and of course Das Ganu was moved to tears.

Now, there's a very big lesson here. You see, one is of course Das Ganu, did the right thing by first asking for permission from the Guru, because the Guru knows best. So that shows his level of awareness as a disciple. Now what Baba was trying to show that when one has full faith in the Guru, when one is immersed in the Guru's teachings, when one is under the protective umbrella of the Guru, then there's no need to go elsewhere in order to gain favours, so to speak, or to please the Lord because the Guru is the Lord. And so, here we have Baba giving the spectacular demonstration of the Ganges and Yamuna flowing from His toes. As we all know, the symbolism of the Ganges is to take a dip in there to wash away one's sins. So, what Baba is showing is that when you take refuge in the Guru, no matter what happens, You place it at the Guru's feet- this is the importance and the significance of the Guru.

Now, we may ask ourselves, does it mean that even if one has a Guru, one should not undertake pilgrimages, etc. So far, we can look at it objectively. If one is going with a sense of gratitude, joy, and feeling a natural pull, there's no harm in it. But what is the intent with which we go to these places- is it to gain favors?, to increase our storehouse of karmic points? and so on and so forth. This we have to ask ourselves, because all this actually comes to an end when one is sitting at the feet of the Master. So, it is a personal decision. People will feel differently about pilgrimages and so on. But we need to take the essence of what Baba says on the importance of the Guru. So, there may be people who have other Gurus today, not just Baba. For most of us here on this channel, Baba represents the Guru or the Sadguru which means that some of you may have Gurus in physical form, and that physical Guru leads to the Sadhguru, which is Baba. But either way, what Baba is showing to us is the importance of the Guru principle.

True faith is that whatever happens in one's life, good or bad, pleasure or pain, is ordained, and the Grace of the Guru is on our side, to take us through life's situations and life's challenges. This quotation was by my teacher Ramesh Balsekar, and it is so pertinent to the story of the two rivers. Rameshji says, just as the flow of a river seizes, once it reaches the sea, so also, all discipline and effort for liberation seize when one reaches the Guru. So, it is a most beautiful leela, which has been shown to us and hopefully we imbibe the deeper significances of these stories, rather than just being happy and saying what a great leela that Baba has done. We must try to understand, to imbibe and to see that this teaching percolates in the heart. That is the intent of these chapters in the Satcharita.

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Chapter 3 - Gautam Sachdeva's Commentary Story of the Rohilla and Baba

We come to the third chapter. Now, this chapter actually proves to us that the Satcharita works on various levels. It may appear to be a simple story. But some readers, if they read the story of the Rohilla and Baba, might have gotten confused and rightly so. So, we will explore the story a bit because this will set the tone for other stories to unfold.

Now as you might have read, there was this Rohilla, this Pathan, who came to Baba and he would shriek on top of his voice, chanting verses from the Quran 'Allah Ho Akbar' and so on. He would do this day and night. Now this got too much for the villagers to bear because the poor things were toiling all day, and it was disturbing their sleep at night. So they went and complained to Baba, but Baba said nothing doing. I'm not going to stop him and no one should stop him from doing this because if I am happy, what is your problem? So of course they were even more confused. You see. Now what gets interesting in the story if you read it carefully, which I would suggest you do, is that Baba starts talking about the Rohilla's wife. How troublesome she is, troublesome being a mild word. You see if you read those passages, Baba says things like the Rohilla's wife cannot stay with him. The wretched woman has no modesty, is without shame and so on. And the moment Rohilla stops his shouting, it is the opportunity for this one to enter.

Now, we will clearly see that this is not a physical wife. What Baba is pointing to is the mind, the ego mind, the thinking mind, which deceives all of us, and we know this is not a physical wife that the Rohilla is talking about is because later on Hemadpant himself says, "We never saw him with a wife. He didn't have money to support himself where would he have a wife". So what was Baba talking about? You see, so that questioning is there in the story already. So what Baba was showing was that as long as the person was chanting God's name, nothing else mattered. Because if he stopped doing that, his wicked, devious and mischievious mind, which was the source of troubles would come back. And Baba says she would come back and harass me, so please don't stop him from chanting.

Now, Baba does not mean that the form of Baba will be harassed. If Baba represents God, consciousness, the source- What is He trying to say? He's trying to say that a mind which chants the name of God is occupied by chanting God's name. That means that the working mind of the person is engaged in chanting God's name. Doing that, it prevents the mind from going into the dead past or an imaginary future and creating monstrous stories. That is the thinking mind. No wonder it is said- an idle mind is the devil's workshop. So it's better that the mind chants the name of God loud and clear than it be left to create its mischief. You see, so when Baba says that leave him alone otherwise the wife will harass me, He meant Me as consciousness. When the consciousness is engaged in the waking state, we say it is in the working mind mode, and nothing like chanting God's name after all to keep it engaged. It's a great gift because it keeps the thinking mind away. This is the lesson of the story you see. It's a very important lesson.

Now, some of you might have read this book called The Power of Now by Eckhart Tolle. And he said something so nice. He said when we walk on the road, and we all have experienced this in India, we'll see who we classify as madman, you know, mumbling to himself, screaming and shouting. So Eckhart says that, at least he is open and transparent in doing that, most of us have this internal chatter, which is going on in our minds while we are walking on the road, which is far worse than this simple man who was just babbling away any nonsense, loud and clear. Imagine if all the dialogue in our minds, all the hatred, malice, jealousy, envy, pride, arrogance, guilt, shame, and all those thoughts came out of us in words, we would truly defile the environment, isn't it? So, chanting the name of God is given as an antidote to the thinking mind. Baba is telling us that this has got nothing to do with the Rohilla individually. Baba is telling this to us all indirectly so that we pick this up. What He is telling us is that if we find that our mind is just performing cartwheels upon cartwheels upon cartwheels, start chanting God's name so then He as Baba as consciousness will not be harassed.

Now, I would like to add something here which has just come to my mind. The Advaita sage Nisargdatta Maharaj used to end His Satsangs with bhajans. Now He himself would participate and sing very animatedly while the cymbals and drums and what have you were playing in the background. Now at certain spots in the singing, suddenly Maharaj would raise his voice far beyond what was the normal tempo. So the people in the satsang thought if Maharaj is raising His voice at these specific junctures, even we will start raising our voice. So they did that. But then Maharaj told them that please think a bit. I only raised my voice because I wanted to emphasize those verses to you, I want to tell you to pay attention to those verses, and you're just parroting me and raising your voice because I raise my voice for those verses. So you see, there is a reason why Masters say things. It is our good fortune that this chapter three comes right in front of the book. Because now we know we have to pay attention. Satcharita cannot be just a bedtime story book lying on your bedside, please understand that. This is a powerhouse of 'Knowledge' with the capital K, 'Wisdom' with a capital W and 'Grace' with a capital G.

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In Chapter 2, Dabholkar witnesses Baba grinding wheat, and the villagers tell him that Baba thus prevented the cholera epidemic from entering the village. He is intrigued, and decides to write the Shri Sai Satcharita so that it will be instructive for the devotees, and spiritually uplift them. However, he is plagued with doubts about his ability to write the life of a magnanimous saint like Sai Baba, whose life is as deep as the ocean, and all-pervasive as the sky itself. To write the life of a saint, one should become a saint. Nonetheless, he feels that if this sacred work is accomplished, the readers, especially those who have not seen Baba, would be greatly benefited, and they would progress on their spiritual journey to attain their goal of self-realisation. Dabholkar had utmost faith in Baba, and he is sure that, with Baba's blessings, Baba himself will get this work done through him. So, he seeks Shama's help to get permission from Baba, and Baba gives him His consent and blessings.

On the very first day of his arrival in Shirdi, he and Bala Bhate had a heated discussion about the necessity of having a guru. Bhate said that it was absolutely necessary to have a guru, while Dabholkar believed that everyone should advance spiritually by doing Sadhana. The next day, Baba asks them about it, "And what did this Hemadpant have to say?" Thus, Baba gives Dabholkar the name of Hemadripant, or Hemadpant. Hemadripant was a man of many virtues. He was the minister of the king of the Yadava Dynasty, and was a prolific writer. So, the name suited Dabholkar, but it was also a dart at his arrogance, as he thought that he had won the discussion with Bala Bhate, so this was the first lesson in humility for him. Dabholkar then surrenders his ego at Baba's feet, and starts collecting material for Baba's Gatha.

I will now seize this opportunity to talk about the life and transformation of two skeptics, Balasaheb Bhate and Annasaheb Dabholkar.

The transformation of Balasaheb Bhate

The story of Balasaheb Bhate is mind-boggling. He was a Mamledar in Kopergaon, and a friend of Chandorkar. The two had known each other since their college days. While Chandorkar was well versed in religious scriptures, Bhate was just the opposite. His motto in life seemed to be smoke, drink, eat, and be merry. Chandorkar was an ardent devotee of Baba, and Bala was a skeptic. Whenever they met, Bala ridiculed the very idea of a well-educated person like Chandorkar paying obeisance to a human. Often, he tried to convince the devotees from not making the pilgrimage to Shirdi. It seemed as if his mission in life was to sabotage the pilgrimage of any devotee going to see Baba. Later in 1894, he was transferred to Sakori, where he heard a Kirtan about Kabir and Kamal by Sant Bhau Maharaj. Somehow, he was drawn to the Kirtan and listened to it attentively.

He then came to Shirdi and took Baba's Darshan. The very sight of Baba filled him with peace and bliss. He just sat and stared at Baba, oblivious of his surroundings. After a while, his companions asked him to accompany them back to Sakori. He said, "Wait, wait a bit." They waited, but he continued sitting and the hours rolled by, so they left. So changed was he that he decided to stay on in Shirdi, and make it his home. The once responsible person seemed to have forgotten all about his job, his family, and his home. He stayed on and served Baba until Baba's Mahasamadhi. This dramatic change caused concern amongst the other devotees. Dikshit, Chandorkar and Shama asked Baba to intervene. Baba asked him to apply for six months of leave. This application he did write and send, but his mind was made up. Even his superiors, co-workers and friends came to advise him and take him back. He just said, "Once a person finds his goal, he should not leave it." His employer, knowing that he was a good employee, gave him a pension of 25 rupees per month on a compassionate basis, as his mind was gripped by the Fakir of Shirdi and Bala had religious melancholia. Balasaheb progressed spiritually under the compassionate Fakir, and stayed on in Shirdi until his death. Mention is made of him in the Sai Satcharita, chapters 1 and 44. After Baba's Mahasamadhi, the 13th day's ceremony was conducted by Bala, when he performed Til Anjali, Til Tarpanam and Pind Pran. Dikshit was very fond of Bhate because after his transformation, Bala Bhate spent all his time doing Seva, reading and studying spiritual books. He had a wonderful lustre on his face. Dikshit arranged for his family to come and stay with him. He also took care of Bhate's son, Babu, who was the same age as his own son, Ramkrishna. So he got them admitted into a Marathi school and treated them like twins. He paid for their education, and both the kids got new clothes, uniforms and stationery at the same time. After completing their education in Shirdi, they went to Mumbai for further education. Ramkrishna chose to do B.Sc., while Babu Bhate chose B.A. Both of them studied hard and did well. However, Balasaheb passed away, so Babu had to discontinue his education and take up a job to support his mother and younger brother. Babu was eternally grateful to Kaka Dikshit and his wife for taking good care of him and his family. Oftentimes, he would say, "If it was not for Kaka, I and my family would have died of starvation."

The transformation of Dabholkar

Dabholkar was a skeptic and did not think that it was necessary to have a guru. After experiencing poverty in his life, he got promoted in his government job through sheer hard work. So his view was that one had to work hard to also achieve spiritual progress. What could a Sadguru do if you sleep and do not do Sadhana? Why should one give up one's independence and voluntarily embrace subservience to another, where there is competence in performance of one's duty? What is the necessity of a guru? Even on the day he went to Shirdi, he bought a ticket for the wrong train. A Muslim stranger then asked him where he was going. Dabholkar replied that he was going to Dadar to catch the Manmad Mail to Kopergaon, and then on to Shirdi. The stranger corrected him saying that the Manmad Mail did not stop at Dadar. He said, "You had better go straight to Victoria Terminus and board the train there for there will be sufficient time for you to get a ticket." If this incident had not happened, Dabholkar may have returned home. When Baba calls, He makes everything easy for you.

That very night, there was a heated discussion between Bhate and Dabholkar. Bhate maintained that the Sadguru was of utmost importance in one's spiritual progress; otherwise, all that was gained was just bookish knowledge. Dabholkar maintained that one had to work hard to gain spiritual progress. What could a Sadguru do if you sleep and do no Sadhana? The next day, Baba asked what the discussion was that took place in the Wada. Then, pointing to Dabholkar, He asked, "What did this Hemadpant have to say?" Thus, Dabholkar got his new name. When Dabholkar got the name, it foretold his future and the Seva that he would do for Baba. Thus, he wrote the Pothi, the Shri Sai Satcharita, and later did a lot of work for the Sanstan along with Dikshit. He made Baba's Sanstan very successful and famous.

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Chapter 2 - Gautam Sachdeva's Commentary Guru-Disciple Relationship

The second chapter is the most important one, because it sets the tone for the Guru-disciple relationship and it also defines this relationship. You see Hemadpant has been most open and candid in admitting his resistance to the concept of having a Guru initially and in spite of that, he fell at Baba's feet. Now, there are various aspects here which are important. One is this resistance to the concept of a Guru. This should be explored a bit.

We have no resistance when we are born; our parents are looking after us and the Indian scriptures say that your parents are your first gurus because they raised you and they guide you. There after you go to school; your teachers are your gurus in that sense, as they teach you. Now, if during your formative years you have these kinds of gurus, then what about facing life's challenges, life's ups and downs, life's mysteries. Isn't it natural to want a guide? Who has walked the path and who can help make your journey, maybe not easier, but simpler? That is the Guru.

The Guru literally translates as the removal of ignorance. Another word for Guru is Light- the Light of Consciousness. It also translates as Spiritual Weight. There are various dimensions to this word 'Guru'. So, we are actually surrendering to all these dimensions of the word 'Guru'. The Guru is considered to be God in human form, but many of us are not willing to accept this, we still see a Guru as an individual. So, this chapter is very pertinent to people who have a Guru in their lives, Sadhguru being Sai Baba. This chapter is pertinent to people who look down upon the concept of a Guru as well as it is pertinent to people who are indifferent. You see, so, it is very important to understand that it is the disciple who sees himself or herself separate from the Guru. The Guru sees no separation. For the Guru, the Guru and disciple are one.

So what Hemadpant has shown to us is that no matter how much pride got in the way, which was depicted by him saying that he didn't need a Guru and what use is a Guru if He cannot change someone's destiny, no matter the level of pride, he still landed at Baba's feet. And this happens because of the Grace of the Guru. In spite of this resistance, he found himself there. This is the compassion of the Guru. Now we all need to understand from this that the Guru is a guiding light. When we approach a Guru with suspicion, apprehension, we are actually doing injustice to ourselves because the element of trust is missing. So Hemadpant is laying bare all these aspects in the Guru-disciple relationship, but we have to pick these up. You see, Sai Baba himself said that in your life, it will be tremendously beneficial to have a Guru. He himself has said that.

In our religious rituals, we have havan (sacred fire) and we offer coconut to the fire. That coconut represents the ego. When we bow down to a master, we are offering our ego at the feet of the Master. But some people resist bowing down, they feel 'Oh we should not give our power away to anyone. Who is this person? Why should we bow down before this person? We should only bow down before God or before Sai Baba for that matter.' All this is very arrogant thinking, where the understanding has not been perfected. Because if the Guru is God in human form, then you are bowing down to God.

So, friends, this chapter specifically shows that the relationship has to be built on surrender and trust. And Baba himself has said that, I cannot change the Prarabdha (destiny) of somebody, but yet He provides the cushion. So, if one is going through challenges in life, it is the Guru who keeps your boat afloat, that is the difference. That is a huge difference. You are able to get the strength, thanks to the Guru, to see yourself through to the other shore. So this aspect I wanted to cover, and I hope I have done justice to it in this brief time.

I would also like to add a couple of things here. In the story itself it is mentioned that Lord Ram had a Guru, Lord Krishna had a Guru. In fact even Gautam Buddha had two Gurus. So if such Great Beings had Gurus why must we ordinary people feel that 'Oh, we don't need a Guru.' So what Hemadpant has said is that everyone has to come under the Grace and umbrella of the Guru. And the beauty is that it is the Guru who is pulling us to Him, just as Sai Baba pulled Hemadpant in spite of all the resistance. So isn't it better if we are open from the start itself to receive the Grace? The other thing is when Baba gave Hemadpant, the name Hemadpant, He based it on someone else who was called Hemadpant, who was a writer. That vibration itself must have infused Hemadpant with those qualities which enabled him to bring out the book. This is the Master's Grace. So, that aspect has been, I feel a big reason for the Sai Satcharita to take shape thereafter because Hemadpant himself has now absorbed this new vibration, which enabled him as an aspiration to write down the words of the Master.

And lastly, one important point, you might have heard or read this line in this chapter, only those who held in on spiritual progress are the true kith and kin. I'm going to repeat this- only those who help in one spiritual's progress are the true kith and kin. This is your spiritual family. These are your Guru bandhus. If you have friends whom you are sharing the journey with, if you have friends with whom you meet and have satsang, if you have friends you discuss spiritual concepts with, these are the friendships, relationships to treasure. What we do is we delegate these as secondary relationships, and our bum-chums from school and our close pals and all those relations, we keep going after for a large part of our lives. We don't create space and reverence for the sacred relationships. So here is a pointer which perhaps has got buried in this chapter, which I would like to throw some light on that in your own life. These spiritual bonds need to be nurtured and nourished.

After all, our life journey is a spiritual one. And we have to walk together on the path. So this chapter sets the foundation for us to keep our egos in check and offer ourselves totally, and be fully open to whatever comes across in the Satcharita, totally open to the Grace of Baba through the words in this book, and at the same time, totally open to the universe and what it brings to us from this point on. Then we are living the words of the Guru.

And reverence to the Guru is paramount. Even the way we bow down to Baba's photo or Moorti in our own altar or home or wherever, if it is mechanical, it is useless. But if it is imbued with respect and reverence, then it takes on a totally different significance. You see, so this act of bowing down, which many might feel I am mentioning again and again, is a very significant act. It cannot be taken lightly. In fact, there are people who do not bow down to their own Gurus. I have come across such people, they feel there's no need to, or they feel that the Guru doesn't care. But it is a very beautiful tradition in India, and also it is not just representing a tradition, but there's actually energy flowing from the Feet of the Guru. So when the disciple bows down, that energy is entering the disciples, and so there are many more esoteric and deeper meanings of this which I wouldn't want to get into. But we need to keep this in mind that where ever we find resistance- it is our resistance, it is our ego that is resisting and it has got nothing to do with the other. You would most certainly feel like bowing down to someone in your life who has really shed so much light on your journey. If you find yourself resisting this, then that is the ego which is playing up. So do look at your own lives. And do notice all these points of resistance and in that light of understanding, the ego gets laid bare and it is a beautiful opening of a beautiful journey one starts walking on.

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The Purpose Of This Work

In the first Chapter, we witnessed Baba's leela in which He prevented the cholera epidemic from entering Shirdi by grinding wheat at the quern stone and having the flour strewn along the borders of the village.

As Hemadpant began to hear and experience these marvellous leelas of Sai, his heart overflowed with joy and love. This ecstatic devotion for Baba that he felt found expression in the sacred verses that he wrote.

The thought came to Hemadpant that the sins of the listener would be mitigated by hearing the leelas of Sai. He felt that other devotees would experience the same joy that he and others who witnessed these leelas had felt from their firsthand experience.

Documenting the life of a saint is, however, not an easy task, and it is certainly not possible unless it is ordained by the saint himself. Hemadpant thought to himself, "In trying to determine the true nature of the Self, the scriptures and all the four Vedas fall silent. How then will I know your true nature, O Sai?"

In whatever manner a devotee may wish to serve the Sadguru, it is truly the Sadguru who Himself gets the service done. The inspiration comes from the saints, and the devotees chosen for the service are mere instruments and not the doers.

Having witnessed Baba's leelas for years, the idea of sharing these precious jewels for the benefit of the simple and earnest devotees was germinating in Hemadpant's mind and heart.

Those devotees who had not had actual darshan of Baba could gain merit by listening to the stories of His sacred life. It is indeed the one who is blessed who feels an urge to read these stories and is, in turn, blessed with an experience of joy and inner peace when he does so.

Baba Grants Permission For The Writing Of His Stories

Hemadpant, at the time, was nearly sixty years of age and doubted his own ability to write the book. He felt that neither his mind nor body would be able to support him and feared that the work might be compromised and might even lose its integrity.

Yet, despite these obstacles, he felt that instead of wasting time on something else that might be meaningless, he would rather be only in Sai's service. Hemadpant believed that the work would help him make some spiritual advancement, no matter how it would turn out,

When the desire to write arose in Hemadpant, he did have the chance, but could not muster the courage to share it directly with Baba. So when he saw Madhavrao (Shama), he immediately conveyed this wish to him.

No one was around Baba at the time, and Madhavrao then took the opportunity to broach the subject. Said he, "Baba, this Annasaheb says that he wishes to write down your life story to the very best of his ability, if only you will grant him permission for it. Baba, please do not say 'I am but a fakir, begging alms from door to door, and merely subsisting only on bread, with or without any greens! Of such a one as Me, why would you want to write a life story?' – For you are the diamond which has to be set in its socket."

Hemadpant then thought to himself, "Oh, if only Baba, You give Your permission and blessings, the book will then write itself, and You will get it written, and will remove all the obstacles in its way."

Baba, who knew everything, was moved to compassion as He felt the sincerity of this prayer. He said, "Your wish will be fulfilled." Hemadpant at once placed his head on Baba's feet. Baba placed His hand on Hemadpant's head and gave him udi as prasad. Hemadpant's anxious and impatient mind began to feel a sense of peace and calm.

Knowing that the wish of my heart was sincere, Baba said the following, indicating His consent for the work. "Collect and make a record of all the stories, conversations and experiences."

"It is good to keep a record. He will have my full support. He is merely the instrument; for I Myself will write My own story."

"I Myself will narrate My own story, and fulfil the wishes of my devotees. He should only dissolve his ego and surrender it at My feet."

"He who conducts himself in this way, will get from Me complete assistance. Not only for the writing of this book shall I labor, but for all the needs of his home."

"When one's ego totally dissolves, and not even the slightest trace of it is left behind, it is then when 'I' will dwell in him, and by My will the book shall be written."

"When the work of listening, contemplation or writing is begun and this thought is held firmly governing it, then such a one will only be the instrument."

"Certainly a record must be kept, wherever you are, whether at home or outside, keep remembering these stories, and you will experience contentment and peace."

"Listening to my stories, singing them as a kirtan, contemplating them, will increase love and devotion for Me, and all ignorance will be dispelled instantly."

"Where faith and devotion are, there I remain forever enslaved. Of this, have absolutely no doubt. For else, I forever will be unattainable."

"When heard with truthfulness and earnestness, these stories will instill devotion in the listener's heart. Easily one will experience the Bliss of the Self. The state of peace will thus be attained."

"The devotee will attain Self-realization, by the unison of his Jeeva with Shiva(Supreme); the incomprehensible will thus be comprehended, and the attributeless Supreme Spirit shall then reveal Itself."

"Self-realization is the reward of My stories. What else would one want? This is even the ultimate aim of the Shrutis, and so by this, the devotee will attain the ultimate state of completion."

"Ignorance and Maya abound in abundance in the mind that is embroiled with conflict and argument. There is no possibility for self upliftment for such a one, for his intellect is engaged in foolish speculation."

"For one who is rooted in ignorance, he is not eligible for attaining Self Knowledge. He is but perpetually unhappy."

"Remember these words carefully, do not ever get entangled in arguments, being obstinate about one's own viewpoint and refuting another's. Do not engage in such futility."

How Hemadpant's Good Fortune Brought Him To Sai Baba

Before coming to Baba, Hemadpant had been a talkative and outspoken man. Unaware of the true significance of the Sadguru, he took a deep sense of pride in his own wisdom and was quite argumentative by nature.

It was his good fortune that destiny brought him to Sai Baba. It was Hemadpant's Rinanubandh and indebtedness to two of Baba's great devotees – Kakasaheb Dixit and Nanasaheb Chandorkar – whose association took him to Shirdi.

Upon Kakasaheb Dixit's insistence that Hemadpant visit Shirdi, travel plans were finalised, Unfortunately, on the day that they were scheduled to leave, a close friend of Hemadpant's who lived in Lonavala was caught in the middle of a difficult personal crisis. This man's son was afflicted with very high fever and the child had taken seriously ill. The family, after trying out all kinds of medical remedies, offered religious rites and prayers. The child's father was very devoted to a Guru who had initiated him. The Guru was invited home and was requested to sit by the boy's bedside during the critical moments when the child was trying hard to hold on to life. But alas, as fate would have it, the boy succumbed to the illness and passed away.

When Hemadpant heard the news, his mind became greatly dejected and agitated. He thought to himself, "Is this all that a Guru can do? That he could not save their only child?"

Hearing the tale of such an overwhelming power of destiny and karma weakened Hemadpant's desire for having Baba's darshan, and it eventually became an impediment, keeping him from visiting Shirdi. He ignorantly asked himself, "Why go to Shirdi at all? Just see the condition of my friend! What is the use of a Guru's company? What can a Guru do before one's destiny? If everything that happens is destined to happen, then where is the need for a Guru? Let us accept whatever happens as one's fate – good or bad."

And, much as one may wish for something to be different, events will unfold according to one's prarabdha. Nothing can stop the unwinding of one's Destiny. And it was this – his destiny – that eventually pulled him to Shirdi.

Nanasaheb Chandorkar, who was a sub-divisional officer, travelled from Thane district to visit the suburb of Vashi, which was on the outskirts of Bombay. While at Dadar station, there was an hour's wait for his train and he suddenly had this impulse to utilise the spare time for a good purpose. At that very moment, a train travelling only up to Bandra station arrived at his platform, which he then boarded.

Upon reaching Bandra, Nana sent a message for Hemadpant, who immediately came to see him. Nana at once brought up for discussion the question about Shirdi. "So when do you propose to leave for Sai Baba's Darshan? And why all this hesitation about visiting Shirdi? Why delay one's departure? How is it that there is no firm resolve of the mind?"

Nana's eagerness and enthusiasm made Hemadpant feel quite ashamed of himself. Very honestly, he told Nana about the wavering thoughts stirring through his mind. Upon hearing this, Nana patiently and very lovingly gave Hemadpant some sound advice, and the desire and enthusiasm to visit Shirdi was rekindled in him. After Hemadpant promised to immediately travel to Shirdi, Nana left.

Hemadpant went home and immediately started packing, made the necessary arrangements, and set out that very evening for Shirdi. Believing that the Evening Mail, his train to Shirdi, would halt at Dadar, he purchased a ticket to Dadar.

As he boarded the local train from Bandra, a Muslim man got into the compartment just as the train began to move. Seeing all the luggage, the man asked Hemadpant, "Where to, on this journey?" Hemadpant replied, "I will go to Dadar and then take the train to Manmad." The man at once alerted Hemadpant, "Do not get off at Dadar. The Evening Mail will not halt there; go instead, straight to Victoria Terminus."

Had this warning not come in good time, Hemadpant would have missed the train had he got off at Dadar. And then he would have had second thoughts about making the trip. But on that day, he was graced by Baba to seize that chance to go to Shirdi. He arrived in Shirdi at about nine or ten o'clock, the next morning. Bhausaheb Dixit was already waiting for him over there.

As Hemadpant stepped down from the tonga, he felt a deep sense of joy in his heart for Baba's darshan, and could hardly wait to fall at His feet. At that moment, one of Sai Baba's well-known devotees, Tatyasaheb Nulkar, had just returned from Dwarkamai, and he said to Hemadpant, "Hurry up, hurry up, go quickly and take darshan. Baba, along with His devotees, has already reached the corner of the wada. Come as you are and have darshan first, even if from a distance, for Baba will then set out for the Lendibaug. You can take a bath afterwards, and when Baba returns, you can then go to the mosque once again and have a leisurely darshan."

On hearing this, Hemadpant rushed for Baba's darshan, and as he prostrated at His feet, he could barely contain his joy. Nanasaheb had told him about Sai Baba, but now, when Hemadpant saw Him in person, he felt overwhelmed and considered himself blessed; he truly felt that his eyes had achieved their purpose.

Never before had Hemadpant seen Baba's divine figure or heard it described by anyone. Now, having cast his eyes upon Baba, all senses stood still, his eyes were calmed; his hunger and thirst forgotten.

The divine touch of Sai Baba's holy feet, and the kind enquiries that He made after Hemadpant were the most precious and treasured moments of his life. Hemadpant felt a deep sense of indebtedness towards those to whom he owed this divine saintly association. Only those who help in one's spiritual progress are the true kith and kin; no relatives can ever be like them. This is what Hemadpant felt. So great was his obligation towards them that he did not know how the debt could ever be repaid. So he bowed his head, lowering it at their feet with deep reverence, and with folded hands.

Hemadpant was finally blessed with Sai's darshan. All his doubts were resolved. To add to it, he had Sai's sacred company and experienced that greatest joy for himself. Such was the marvel of being blessed by Sai Baba's darshan! His mere glance was enough to bring about a total transformation in one's being. All the past karmas that remain would be rooted out, and an aversion for sensual pleasures and worldly life would gradually take over. Sai's kindly glance uprooted the sins accumulated from past births, and gave rise to the hope that by simply holding on to Baba's holy feet would bring eternal bliss.

This meeting with Sai Maharaj was certainly the fruit of Hemadpant's accumulated merit over several past lives. Once Sai pervaded your vision, the entire manifestation would then appear to you as willed by Sai.

How Baba Bestowed The Name 'Hemadpant'

On the very day that they arrived in Shirdi, a heated argument arose between Hemadpant and Balasaheb Bhate on why one needed a Guru, if at all. Hemadpant put his view forward, for which he had a deep conviction at the time. He wondered why one should ever subjugate oneself to another and lose one's sense of independence. Each individual must strive for himself and if he does not make the effort, how can a Guru be of any help?

Balasaheb thought differently about the matter, and both were equally and firmly convinced that their own points of view were correct. This was the perfect recipe for an argument to ensue, which then moved on to the subject of Destiny and Free Will. Hemadpant said, "When you leave everything to your destiny, what can ever happen then?"

Balasaheb, in turn, argued that, "Whatever one's fate, it is sure to befall and cannot be resisted. What is destined to happen is going to happen. What can work against fate? One may do one thing, but the result can be something unexpected. So it is best to leave one's clever intellect aside!" But Hemadpant's ego would not accept defeat so easily.

The debate continued with more arguments and counter-arguments but remained inconclusive. Nothing of value resulted from it. If anything, Hemadpant lost his peace of mind in the bargain. Neither side was willing to relent and nearly an hour had passed; so at last, it was put an end to.

Later in the day, when they went to Dwarkamai along with other devotees, just listen to what Baba asked Kakasaheb Dixit:

"What was going on there in the wada?" He further questioned, "What was all that argument and fight about ? And what did this Hemadpant say?"

He looked pointedly at Hemadpant, as He asked the last question. The wada where the argument took place and the mosque, were quite far apart. How then, did Baba know about this incident? Hemadpant was quite astonished by the very thought of it. All the same, he was dumbstruck by Baba's piercing words and hung his head in shame, for behaving the way he did in the very first meeting! Ironically, while visiting his Guru for the very first time, he argued away about why one needed a Guru. But one can see how Baba compassionately transformed him!

The name 'Hemadpant' which Baba gave him was the direct result of the morning's heated argument. Hemadpant believed that this incident reminded Baba of the famous author Hemadri who was a minister to the Kings of the Yadav Dynasty in Maharashtra in the 13th century.

Hemadri was the author of a treatise on Dharmashastra. A most munificent benefactor to the Brahmins, Hemadri was the first composer to systematically arrange the code of conduct, which was consistent with the Shrutis and Smritis. Hemadri was proficient in the art of writing, while Hemadpant felt that he was gravely ignorant. But this title that Baba bestowed, no doubt, was a tribute to Hemadpant's cleverness, and was not conferred on him without a purpose. Baba's incisive and piercing words were aimed at Hemadpant's deeply argumentative nature, and to shatter his egotism.

"Strutting about with my meagre knowledge, mine was but empty babble. Baba opened my eyes to my deep ignorance by the timely collyrium of admonition," wrote Hemadpant, later..

The name 'Hemadpant' that Baba had bestowed upon him was so deeply significant and well-timed that it was accepted gratefully as an ornament. All the time, Hemadpant felt the need to learn his lesson and to root out the quality of being contentious, for it was very harmful to himself and to those around him.

This name – Hemadpant – must surely have been given to him so that he may shed his conceit about his argumentative abilities and that he may remember to be humble always, until his last breath.

The Importance Of The Guru

While visiting his Guru for the first time, Hemadpant had questioned the very need for having a Guru, and Baba – the all-knowing, all-pervasive – taught him and all of us the great lesson of being humble.

Out of sheer ignorance and perhaps with a taste for some superficial experiences, some of us may wonder why there is a need for a Guru.

Even Lord Shri Ram – the son of King Dasharath, who was the very incarnation of God; an embodiment of knowledge itself; He, who took Form to protect the Universe, and in whose name the sages meditated all the time – He Himself had a Guru and would surrender at the feet of his Guru, Vashishtha. Lord Shri Krishna – the very embodiment of the Brahman Itself – even He had to have a Guru and face great hardships, as he carried logs of wood and served in the home of His Guru, Sandipani.

"Compared to them, who am I? What is there, then, to argue and debate about at all?There is no Knowledge without the Guru, nor any Deliverance," contemplated Hemadpant, as he felt this truth which was then firmly established in his heart.

Contentiousness is the greatest of vices; as is the desire to argue with another. If there is no faith, courage, and patience, then being established in spiritual life is not even remotely possible. Hemadpant himself experienced this in the days to come. In this manner, with love, surrender and reverence, he humbly accepted the name Baba bestowed upon him – Hemadpant – as an honour and a blessing.

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As in the beginning of any Pothi, Dabholkar starts with the invocation of the deities, and veneration of all the gods and goddesses, and seeks their blessings for the success of the sacred work that he has undertaken. Then, he describes the Leela of Baba grinding wheat. Baba then asks the four ladies to throw the flour along the boundaries of Shirdi, and thus prevents the cholera epidemic from entering the village and saves the villagers.

I shall now talk about the remote village of Shirdi and the Dwarka Mai, where Baba spent 60 years of His life until He took Maha Samadhi in 1980. Shiladi, or Shirdi, was a small remote village. It had about 700 homes with a school and two wells. There were no roads, street lighting, or any other amenities. However, the villagers had jobs. They were goldsmiths, blacksmiths, potters and farmers. The Dwarka Mai was an old dilapidated mosque, and it was the garbage dumping site for the villagers. Even the lizards had run away from it. It was cleaned and Baba resided there. The floor was uneven with pits in it, and it was covered with a slurry of cow dung, but was very clean. All the devotees congregated there for Baba’s Darbar and to seek His blessings.

Dikshit, Apte and Dabholkar were like-minded friends, who read the Bhagavad Gita together. They had a pact that if any of them met a saint like Shivaji Maharaj's guru, Sant Ramdas Swami, they would go and meet him. Dikshit was the first to go to Shirdi, and from Shirdi, he wrote to them about Baba’s glorious divinity. Dabholkar, however, was wavering in his mind, as he did not believe in Sadgurus, the reason being, a friend of his had recently lost a son in Lonavala. After all medical remedies failed, he asked his guru to sit with the child. However, the child passed away, so Dabholkar thought, 'What is the use of having a guru if he can't save the child?' Dikshit repeatedly asked him to go to Shirdi, but he made excuses. However, it was Chandorkar who forced him to visit Shirdi and thus he came to Shirdi in 1910, and seeing Baba, his life changed forever.

I shall now talk a little about the significance of the quern, or hand mill. If one is born, one has to perform Karma, which leads to a cycle of rebirth. One should perform Nishkama, or selfless Karma, without looking for the fruits of the action. Only then, can one destroy the Karmabeej, or the seed that yields the harvest of rebirth. How does one become free from the shackles of rebirth? The Bhakti Marg is the easiest and the best path to follow. This can be achieved by visualising the quern. The quern has two grinding stones. The lower is stable, and is symbolic of Saburi. The upper is Nishta. Saburi is joyous, courageous forbearance. Baba says: “Saburi overcomes sin, suffering, adversity, and wards off disaster and drives away all fear.”

Nishta is unwavering faith, oblivious of hunger and thirst. Day and night is spent in loving devotion. Thus, the upper grinding stone is rotated with determination and concentration and the goal is achieved. The wheat flour so obtained is the Karmabeej, which is destroyed. The quern will not rotate without a handle or a wooden peg. The peg has to be knocked firmly into the socket or the hole of the upper grinding stone, so that it does not become loose while grinding. In one quern, at one time, there is only one peg which is fitted into the upper stone, or Nishta. This peg guides the rotation of the stone. The wooden peg represents the Sadguru. So, one should have one Sadguru, Saibaba, who will show and guide you along the path of salvation, after which, you will be able to pull up your sleeve and rotate the quern of Nishta and Saburi in that direction. Then, the wheat of Prarabdha will be ground easily, and the flour will be readily available. The Karmabeej will be destroyed and the cycle of birth and death is halted. Mahamari is then stopped and Moksha is obtained.

Baba would often grind wheat and He would do so in the afternoon when the devotees had gone to their rooms and He was all alone. Once, a lady from Mumbai came and saw Baba grinding wheat. She asked, "Baba, why do you grind the wheat? And why do you throw it at the village boundary?" Baba said, “Akkabai and Maribai, the deities of cholera and smallpox, want to enter the village. So I feed them on the other side of the village and prevent them from entering Shirdi. As they are satiated, they do not enter Shirdi, and thus I save my devotees."

In 1917, during the month of Vaishakh, a doctor, his wife and his son came to Shirdi. He hoped that Baba would drive away the evil spirit that tormented his son. In the Dwarka Mai, the doctor thought that Baba's grinding of the wheat and throwing it at the outskirts was futile, and just a superstition. Baba, reading his thoughts, asked him to come at 3 p.m. Exactly at 3 p.m., he and his family went to the Dwarka Mai. The doctor and his son sat massaging Baba's legs, as per Baba's orders. Just then, an ugly devilish looking lady came and grabbed his son, wanting to take him away. Baba, undaunted, gave her a blow with His Satka. She fled crying loudly. Baba then said, “She came to eat your son. She was deprived of her ration. I did not throw the flour on the outskirts, as you thought it was unwanted and unnecessary. So I drove her away with my Satka. Now she will not torment your son.” The father and son were filled with awe and gratitude at Baba's all-pervasiveness, kindness and compassion. Then, Baba gave them permission to leave the next day. (Reference: Ambrosia in Shirdi, by Ramalinga Swami)

In another Leela, Uddhavesh Shamdas Baba once went to the Dwarka Mai, and found Baba grinding wheat. At that time, Baba had already ground a little wheat, and was about to grind some more. He went to the sanctum sanctorum and sat down and noted that while grinding, Baba was singing a while, saying the Vedanta a while, then shouting abuses. He was so fascinated by the grinding that he asked, "Baba, why have you kept this hand mill, and why do you do the chore of grinding?" Baba said, "Whoever comes to me I have to grind for them." Then, he realised that Baba ground the suffering and Karmas of His devotees who came to Him. This reply from Baba struck the core of his heart, and he realised how much trouble and hardship Baba undergoes for us. Asanchit and Kriyamana Karmas are whirling around like a wheel. Then, there are our hopes, aspirations, goals and trials. Only the Sadguru shoulders our tribulations for materialistic benefits, to set us finally on the path of spirituality, helping us to take the first few steps like a mother, caring for her child who falters and falls, and every time the mother is there to lift the child up. Only the Sadguru can liberate us from the cycle of future births and deaths. No one else can. (Reference: Sai Leela magazine, ank 4-5, 1926.) Thus, I have tried to give the possible meaning of the quern, or the hand mill, and the grinding of wheat.

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Chapter 1- Gautam Sachdeva's Commentary Baba Sai and The Wheat Grinding Story Significance

Coming to this first story in the Sri Sai Satcharita, I think it is no coincidence that this story is the first. There's a reason for everything, there are no coincidences, especially when it comes to messages from Spiritual Masters. You see, this story sets the stage for understanding all the stories which are to come. And the reason is this- in this story itself, we are shown how limited is the thinking by the individual, by the me (ego).

In this case, the four women thought that the wheat (being grinded by Baba) was for them. They assumed this without asking Baba, not realizing that the Guru functions on a completely different dimension, and always for the benefit of all. So at a gross level of understanding, we can see that- Oh! these four women were taught the lesson of not to be selfish. But actually, this is for us as readers, that when we go forward on this journey together, of reading and going through the commentaries on the Satcharita, we should not look at it from the perspective of an individual. And that is why the great Gyani Nisargadatta Maharaj, used to tell His devotees, that when you read the Bhagavad Gita, read it from the point of view of Lord Krishna and not of Arjuna which means that read it from the point of view of the Universal Consciousness, not the small identified consciousness. And therefore, as I said in the beginning, this sets the tone for the entire Satcharita and has been placed as the first story for a reason. So, let's take this journey together and see that whenever we think with our limited intellect, and that too for our own gain as in this case of the ladies in the wheat grinding story, our perspective does not take into consideration of our brothers and sisters and humanity as a whole.

Now, we will never understand what is the connection between the ground wheat and the cholera epidemic being eradicated from Shirdi. It is only the Absolute, the Source represented by Baba who knows the leela behind that. But the story is loud and clear. He was concerned about the welfare of all. And when He realized that some of His disciples were usurping that for themselves, that they were only concerned about themselves, Baba admonished them. And most likely, they did not make this mistake ever again- the mistake of taking the Guru for granted and thinking that He is only working for certain individuals' benefit. So, friends, let's move on this journey together, a journey of deep understanding which will most certainly impact our daily living.

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It was during the early 1910s that Hemadpant went to visit Baba in Shirdi. It was then that he first witnessed the following incredible leela of Baba, and was inspired to write Baba's life story in the ensuing chapters of the Sai Satcharita.

One morning, in Dwarkamai, Sai Baba sat at the grinding stone after completing His morning rituals. Carrying a scuttle-like basket in His hand, Baba went towards a bag of wheat and began taking its contents out in a rather hurried manner; filling cupfuls of wheat up to the brim and straight into the basket. Baba then spread out another empty sack on the ground near Him. He placed His grinding quern on it and attached its wooden peg firmly in place so that it would stay secure while grinding.

Getting Himself ready to grind, Baba rolled up His sleeves, tucked in the folds of His kafni, and then sat down near the grinding quern with His legs spread outward.

"What is this sudden idea – that of grinding wheat?" Hemadpant thought to himself. Puzzled as he was, he continued to think, "To a poor penniless one, without attachment to any material possessions, why should there be any anxiety about worldly things?" However, with His head bent downward, Sai Baba had taken a firm hold of the handle of the quern. Baba kept rotating the quern stone with His own hands intensely, as if He were crushing something more than just wheat, with enmity and hatred, into the flour. "Many a saint had I met before; but here was the one grinding wheat at a quern! What pleasure could grinding give Him? Only He can understand His strange ways!" People watched Baba in astonishment, but no one dared ask Him what He was doing.

As the news of this activity travelled, residents of the village came running and a crowd gathered. The women gasped for breath as they ran. Four of them hastily rushed up the steps of Dwarkamai and held Baba's hand, seizing it as they snatched the handle of the grinding stone away from Him. Baba retaliated and began quarrelling with the women; but without paying any heed to Him they started grinding the wheat at once. And as they began, they also started chanting Baba's praises and His marvellous leelas.

Touched by their genuine affection for Him, Baba's outward display of anger vanished, With tenderness and love, a pleasing smile stole over His face. All the wheat that Baba had kept there was ground. It measured a full eight pounds (four seers); the basket of ground wheat was now emptied. And then the women began to make lofty assumptions in their minds about the purpose of it all. They thought to themselves, "Sai Baba does not prepare wheat bread for Himself; to subsist on alms (bhiksha) is His actual practice. What then will Baba do with all this ground wheat flour? Moreover, Baba has no wife, no children, or family. Baba is all alone, without any worldly binding of hearth and home, or of any material possessions; what then would Baba want all this flour for?"

One of them then had the audacity to say aloud, "Oh! Sai Baba is compassion itself! All this flour is only for us. Just wait and see! Baba will now distribute all this flour to us. Baba will now divide it into four shares, one for each of us!" The other women happily assumed this would happen, and were beginning to build castles in the air. But only Sai Baba knows His own ways; none other can comprehend His ultimate purpose. And yet, the women waiting there, salivating in their minds, overcome by greed, wanted to get their hands on the wheat flour! When all of the wheat grain was ground and the flour spread out, the grinding quern was put back in its place. The women began to fill the scuttle-like basket with the flour, and in their minds, they were already walking towards their homes with the flour.

All this while, not a word escaped Baba's lips. But as they proceeded to divide the flour in equal parts, listen to what Baba had to say. What follows is from the original script in Marathi documented by Hemadpant. It gives an insight into how direct Baba could be when needed, unlike what many television series wrongly portray Him to be. The word Randa that Baba used for them is impossible to translate, but it gives the reader a glimpse of the intensity of Baba's words. The attempt at an English translation is given below.

"Where do you think you are taking the flour? Does it belong to your father that you are carrying it away? Go at once to the village boundary and throw all of the flour at the side of the stream there!"

"Leech-like whores! How you came running to loot Me! Was it some borrowed wheat that you wanted to claim?"

The women were ashamed of their greediness and were quite shaken up! In whispers they spoke amongst themselves trying to find consolation. Then immediately they left for the village boundary as Baba had commanded them to, No one understood Sai Baba's intention at the time. The reason for His leela that was unfolding – nobody could quite comprehend.

Waiting patiently (Saburi) and letting the event unfold then revealed the meaning of His mysterious ways! Later, Hemadpant asked people what was this leela of Sai Baba about. They then said that Baba actually banished the cholera disease and did not allow it to enter the village. It was not wheat grain that Baba ground, but it was the terrible cholera epidemic that Baba crushed in the quern. Baba had got the coarsely ground flour to be thrown away by the four women, along the stream that bordered the village. When the freshly ground flour was, thus, thrown along the border, the terrible epidemic gradually declined and the days of distress were finally over for the village. Such was Baba's mysterious handling! The disease was, thus, completely eradicated and once again the blessed villagers of Shirdi enjoyed their peace.

This marvellous spectacle of Sai Baba grinding wheat at the quern filled Hemadpant with awe and admiration. How can one truly comprehend Baba's action and understand its eventual meaning or outcome? These thoughts ran in Hemadpant's mind as he asked himself, "What connection could there have been between the grinding of the wheat and the disease? It truly cannot be comprehended! I felt that I must write a book about Baba's life and His leelas." A deep and profound love arose in his heart, like the magnificent radiant waves on the sea of milk. A strong urge was kindled within him to sing the glorious leelas of Sai Baba's life.

In the next chapter, Hemadpant explains how this work was composed with Baba's grace, most beneficial to both – the listeners and to the author himself.

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The Sai Satcharita is the Bible for Sai Baba's devotees, in the truest sense of the word, as it chronicles the life and teachings of Baba. This sacred work has been documented by Baba's intimate devotee, Govind R. Dabholkar, whom Baba lovingly named Hemadpant.

The book is titled Sai Satcharita, and not 'Sai Satcharitra' – as it is commonly misspelt. A 'Satcharita' is a record of leelas, teachings and incidents, whereas a 'Satcharitra' is a biography, which the work is not.

The original work of Hemadpant was written as a series of poetic verses called ovis, composed in vernacular Marathi. It was, therefore, not very accessible to everyone because of the language barrier. Over the years, it has been translated into various languages.

The more commonly known works were abridged editions that edited Baba's words and leelas, thus changing the context, intensity, and essence of the work, to some extent.

The translations did, however, fulfil a very big and important purpose by making the work accessible to many devotees all over the world.

The author, Indira Kher, has painstakingly translated the wonderful, original manuscript very accurately in her English edition, where it is a literal translation – verse by verse, ovi by ovi. It is highly recommended that a devotee get a copy of this edition as it is the closest an English-speaking reader will get to the original work of Hemadpant.

For devotees who are new to Sai Baba, I would recommend that one read a short book written by author Arthur Osborne – The Incredible Sai Baba – before proceeding any further. This should give the reader an overview of Baba's life, which would be very helpful before commencing the reading of the Sai Satcharita.

Reason For The New Edition

What we have compiled here is – The Essential Sai Satcharita – which has been put together with the intent of taking the essence of the original work and making it more accessible to readers today.

The original composition by Hemadpant includes philosophical commentary which is precious and relevant; making it, however, difficult for the contemporary reader to quickly access the important leelas and sayings of Baba, as Hemadpant, in the original work, has intertwined the two throughout his work.

A lot of time needs to be invested in sifting through a large part of the commentary in order to find these precious jewels. A typical devotee of today's younger generation leads a life very different from that of the era when the book was originally composed. Today's reader might have a busier work routine, time constraints, and a shorter attention span, thereby making the need for this new edition even more urgent.

For the modern reader, the new edition serves an additional purpose – that of remaining true to the original manuscript – through its compilation of all the leelas and sayings of Baba. The words of Baba are impregnated with deep meaning. They can penetrate the heart, mind, and soul of an earnest and receptive devotee and can bring about a transformation.

In this digital format, the the new edition also makes references and provides links to various important and relevant resources such as videos, articles, and photographs that correlate to the given section that is being read. To augment the reading experience and support the reader further, an audiobook version of the Sai Satcharita is also in the process of being recorded. This should enable devotees to hear Baba's leelas, smaran, and teachings while on the go.

The digital edition and the audiobook are designed to complement each other; one not being a replacement for the other. The audiobook carries two additional short commentaries at the end of every chapter.

The first commentary is by Dr Vinny Chitluri who is an authority on Sai Baba's life. Her chapter-wise commentary gives precious insights and perspectives into the details of Baba's life, which a new devotee would find only after years of painstaking research and exploration.

The second commentary is by Advaita teacher and author, Gautam Sachdeva. His spiritual insights give devotees pointers on the deeper meaning of Baba's teachings and leelas. Gautam guides devotees on how they can apply the teachings to their daily life and thus live the path as shown by Baba.

To sum up, this truly essential edition has been compiled with the purpose of providing a tool to help devotees remain in constant remembrance of Baba, deepen their understanding of Baba's teachings, and become living examples of the path Baba has shown us.

Taking advantage of the convenience of modern technology, we endeavour to make this portal an important platform to help sincere devotees of Baba. In addition to e-books and audiobooks, we shall be adding an important 'Resources' section – an entire library that will have categories on Baba's Mahabhaktas, the leelas, the experiences of devotees, interviews with luminaries, and a host of other tools – shared with the intent of helping and inspiring earnest devotees of Baba.

If there are any errors or mistakes in this work, I respectfully ask the reader to forgive me, for this is a humble attempt to make this sacred work within reach for all.

Ways To Read This Work

The regular reading of the Sai Satcharita is a very important sadhana or spiritual practice for Baba's devotees. It is highly recommended, and as Baba Himself has said: "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."

A common mistake made by devotees is the mechanical reading of the Satcharita, trying to finish it within a stipulated period of time. While this will certainly be of benefit, it will be better if one reads just one chapter at a time, re-reads it daily for a week, and contemplates over it. This should enable one to draw parallels to one's own life and apply the teaching to one's daily living. One might even consider reading the entire original Satcharita once, followed by the reading of this edition a few times, and then revert to the original text every once in a while. The two would work well in conjunction and benefit the devotee even more.

For the reader on the move, this edition makes it easier to read the Sai Satcharita every single day, leaving no excuse for not having a continuous parayan of Baba's sacred life and teachings.

Heartfelt Gratitude

This divine effort is ordained, graced, and willed by Sai Baba. Without His blessings, the very thought of undertaking a work of this magnitude would be inconceivable. It is He who is truly doing, I am a mere instrument (a pillowcase). As Baba says, "It is Me who pulls My devotee to Me, like a bird tied on a string." Baba's compassion and love have no bounds. I have no words to express the profound love, gratitude, and reverence I feel in my heart and soul for Him and His intimate devotees.

Baba is eternally present with us. One is highly mistaken if one feels He is away from us even for a moment. His Mahasamadhi has nothing to do with His presence. Baba is the all-pervasive Eternal Self of the Universe. He guides us, and to the minutest of details, oversees everything in our lives. There has been a deep feeling in my heart to serve Baba and He has fulfilled that wish. By Baba's grace, my life, work, and purpose until the very last breath is only to serve Him and His devotees. My sole prayer to Baba is that I may always be there to serve Him eternally.

My humble prostrations to my revered Guru, Pujya Dharamdasji Bapa, whose grace and unconditional love know no bounds. He is a living embodiment of the divine, and it is by His blessings and explicit permission that the initial work on this project took shape, for no spiritual work can be undertaken without the command and will of the Guru and God.

My Deepest gratitude to Dr Vinny Chitluri who has devoted her entire life to Baba's seva by documenting His life history. It is one of the greatest services that she has rendered to all of Baba's devotees. I am forever indebted to her for her kindness and generosity, which I have received every time I have reached out to her. Vinny Ma has very graciously helped to review this body of work and to share her invaluable insights and commentary, for which I am eternally grateful.

Without my family's love, support, and encouragement, none of this would have been possible. Their sacrifice, acceptance of the uncertainty of the path I have chosen, and their unconditional support have been God's greatest blessing and grace, and I will forever be indebted to them.

Aai, one of Baba's most intimate devotees, had kindled Baba's devotion in me at a time when I was a wandering youth, and I am grateful for her unequivocal love and shining example of devotion that have inspired the start of this work.

My dear friend and spiritual guide, Gautam Sachdeva, had suggested the creation of Sai Baba's Devotee Speaks. It has now become an enriching platform, inspiring devotion amongst sincere devotees across the globe. His invaluable spiritual insights and guidance come from direct experience and have helped me tremendously in the ten years and more that I have known him. I sincerely thank him for the gift of his time, for all his wisdom that he continues to selflessly share with us, simplifying the teaching for us, and helping us stay on Baba's path.

Some precious ones prefer not to be identified; intimate devotees of Baba who selflessly exist only to fulfil and continue Baba's eternal, celestial work. Their love for Baba is beyond measure. It is only Baba who resides in their hearts, for they are not separate from Him. I bow to them in devotion.

The community of Baba's sincere devotees and patrons who have wholeheartedly supported and encouraged the work at every step – my sincere and heartfelt gratitude to all of you! A whole community of devotees has come together for Baba where we all play our assigned roles. This work is possible only because all these foundational pillars have come together. The volunteers and the small team of Sai Baba's Devotee Speaks, the commitment and drive to live for Baba, the enthusiasm and zeal – no words can describe the feeling of indebtedness and gratitude I feel for you.

Most importantly, it is you – the reader, the devotee, the child of Baba, in whose heart He resides – whom I bow to in reverence. Baba is the Eternal Supreme Self, the ever-radiating Eternal Light within all that shines bright. Never did He come, never did He go, for He is always there with us, within us. Let us now, through the sacred verses of this Satcharita, embark upon the journey where Baba wishes to take us, to merge into Him, to be blessed by what He wishes to give us,

Wishing you the very best on your spiritual journey.

Your friend in spirit,

The Essential Sai Satcharita: Recent Episodes

Sai Baba's Devotee Speaks