Ch - 35 Sri Sai Satcharitra

Tested And Never Found Wanting

Kaka Mahajani's Friend and Master - Bandra Insomnia Case - Bala Patil Newaskar.

This Chapter also continues the subject of the importance of the Udi; it also gives two cases in which Baba was tested and not found wanting. These cases will be taken up first.

Preliminary

In spiritual matters or endeavours, sectarianism is the greatest bar to our progress. Those, who believe the God is without form, are heard saying that to believe the God is with the form is an illusion and that the Saints are only human beings. Then why should they bend their heads before them and offer Dakshina? Persons belonging to other sects will also raise objections and say, "Why should they bow and offer allegiance to other Saints, leaving their Sadgurus?" Similar objections regarding Sai Baba were heard before and are heard even now. Some said that when they went to Shirdi, Baba asked for Dakshina from them. Is it good that Saints should collect money in this fashion? If they do so, where is their Sainthood? But there are many instances where men went to Shirdi to scoff; but remained there to pray. Two such instances are given below.

Kaka Mahajani's Friend

A friend of Kaka Mahajani was a worshipper of God without form and was averse to idolatry. Out of curiosity he agreed to go to Shirdi with Kaka Mahajani on two conditions, viz., (1) that he would neither bow to Baba, (2) nor pay Him any Dakshina. Kaka agreed to these conditions and they both left Bombay on a Saturday night and reached Shirdi the next morning. As soon as they put their feet on the steps of the Masjid, Baba, looking at the friend from a little distance, addressed him in sweet words as follows, "Oh, welcome sir". The tone that uttered these words was a very peculiar one. It exactly resembled the tone of the friend's father. It reminded him of his departed father and sent a thrill of joy through his body. What an enchanting power the tone had! Being surprised the friend said, "This is no doubt the voice of my father". Then he at once up and, forgetting his resolution, placed his head upon Baba's Feet.

Then Baba asked for Dakshina twice, once in the morning and again at noon at the time of their taking leave; but He asked it from Kaka only and not from the friend. The latter whispered to Kaka, "Baba asked for Dakshina from you twice. I am with you, why does He omit me?" You ask Baba Himself" was Kaka's reply. Baba asked Kaka what his friend was whispering, then the friend asked Baba himself whether he should pay any Dakshina. Baba replied, "You had no mind to pay, so you were not asked; but if you want to pay now you may." Then the friend paid Rs.17 as Dakshina, the same amount that Kaka paid. Baba then addressed him a few words of advice, "You do away, destroy the Teli's wall (sense of difference) between us, so that we can see and meet each other face to face". Then Baba allowed them to depart. Thought the weather was cloudy and threatening, Baba assured them of their safe journey and both of them reached Bombay safely. When he reached home and opened the door and windows of his house, he found two sparrows fallen dead on the ground and one just flying out through a window. He thought that if he had left the windows open, two sparrows would have been saved, but thought again, that they had met their lot and that Baba had sent him back soon just to save the third sparrow.

Kaka Mahajani's Master

Kaka was the Manager in the firm of Thakkar Dharmasey Jethabhai, a solicitor of Bombay. Both the Master and the Manager were on intimate terms. Mr. Thakkar knew that Kaka was often going to Shirdi, staying there for some days and returning, when Baba permitted him. Out of curiosity and just to test Baba, Mr. Thakkar decided to go to Shirdi with Kaka during Shimga holidays. As Kaka's return was uncertain, he took another man with him as an associate. The three started together and Kaka bought two seers of raisins (dried grapes with seed) on the way for presentation to Baba. They reached Shirdi in due time, and went to the Masjid for darshan. Then Babasaheb Tarkhad was there, Mr. Thakkar asked him why he came there. "For darshan", Tarkhad replied. Mr. Thakkar asked if miracles took place there. Tarkhad replied that it (to see miracles) was not his attitude, but the earnest intentions of the Bhaktas were satisfied here. Then Kaka prostrated himself before Baba and offered the raisins to Him. Baba ordered them to be distributed. Mr. Thakkar got a few of them. He did not like the raisins and he was advised by his doctor not to eat them without washing and cleaning them. So he was in a fix. He did not like to eat them, nor could he reject them. To keep up formalities, he put them into his mouth, but did not know what to do with the seeds. He could not spit them out on the floor of the Masjid, so he pocketed them against his wish. He then said in his mind that if Baba was a Saint, how could He be ignorant of his dislike for the raisins and could He force them on him. When this thought arose in his mind Baba again gave him some more raisins. He could not eat them, but held them in his hand. Then Baba asked him to eat them up. He obeyed and found, to his surprise, that they were all seedless. He wanted to see miracles and here was one. He knew that Baba read his thought; and as per his wish converted raisins (with seeds) into seedless grapes. What a wonderful power! Again to test further he asked Tarkhad, who was sitting by and who also got some raisins, "What kind of grapes you got?" He replied "They variety with seeds." Mr. Thakkar was still more surprised to hear this. Then to confirm his growing faith Thakkar thought in his mind that if Baba was a real Saint, the raisins should be now given to Kaka first. Reading this thought also, Baba ordered that distribution should be commenced from Kaka. These proofs were sufficient for Thakkar.

Then Shama introduced Mr. Thakkar as the master of Kaka, upon which Baba said, "How could he be his master? He has got a different Master altogether". Kaka appreciated this reply. Forgetting his resolve, Thakkar saluted Baba and returned to the Wada.

After the noon-Arati was over, they all went to the Masjid for taking Baba's leave for their departure. Sharma spoke for them. Baba then spoke as follows.

"There was a fickle-minded gentleman. He had health and wealth and was free from both physical and mental afflictions, but he took on him needless anxieties and burdens and wandered hither and thither, thus losing his peace of mind. Sometimes he dropped the burdens and at other times carried them again. His mind knew no steadiness. Seeing his state, I took pity on him and said, "Now please keep your faith on any one place (point) you like, why roam like this? Stick quietly to one place.

Thakkar at once came to know that, that was an exact description of himself. He wished that Kaka should also return with him but no one expected that Kaka would be allowed to leave Shirdi so soon. Baba read also this thought to his and permitted Kaka to return with his master. Thakkar got one more proof of Baba's capacity to read another's mind.

Then Baba asked Kaka for Rs. 15/- as Dakshina and received it. To Kaka He said, "If I take one rupee as Dakshina from anybody I have to return it tenfold to him. I never take anything gratis. I never ask any one indiscriminately. I only ask and take from him whom the Fakir (My Guru) points out. If any one is indebted formerly to the Fakir money is received from him. The donor gives, i.e. sows his seeds, only to reap a rich harvest in future. Wealth should be the means to work out Dharma. If it is used for personal enjoyment, it is wasted. Unless you have given it before, you do not get it now. So the best way to receive is to give. The giving of Dakshina advances Vairagya (Non-attachment) and thereby Bhakti and Jnana. Give one and receive tenfold".

On hearing these words Mr. Thakkar himself gave Rs.15/- in Baba's hand, forgetting his resolve not to do so. He thought he did well in coming to Shirdi as all his doubts were solved and he learnt so much.

Baba's skill in handling such cases was unique. Though He did all those things He was totally non-attached to them. Whether anybody saluted Him or not, or whether anybody gave Him Dakshina or not, it was the same to Him. None He disrespected. He felt no pleasure because He was worshipped and no pain because He was disregarded. He transcended the pairs of opposites, viz. pleasure and pain, etc.

Insomnia Case

A Kayastha Prabhu gentleman of Bandra suffered from Insomnia for long. As soon as he laid himself down for sleep, his departed father appeared to him in his dream, and abused and scolded him severely. This broke his sleep and made him restless the whole night. Every night this went on and the man did not know what to do. One day he consulted a devotee of Baba in this respect. He recommended the Udi as the only infallible remedy he knew. He gave him some Udi and asked him to apply a little of it to his forehead before going to bed and keep the Udi-packet under the pillow. He tried this remedy and found, to his great surprise and joy, that he got sound sleep and that there was no disturbance of any kind. He continued the remedy and always remembered Sai. Then he got a picture of Sai Baba which he hung on the wall near his pillow and started worshipping it daily and on Thursdays, offering garland, naivedya etc. Then he got on well and forgot altogether his past trouble.

Balaji Patil Newaskar

This man was a great devotee of Baba. He rendered most excellent and disinterested service. Every day he swept and kept clean all the passages and streets in Shirdi through which Baba passed in His daily routine. This work was, after him, equally well-done by another female devotee named Rahda-Krishna-Mai, and after her by Abdoola. When Balaji reaped his corn every year, he brought the whole quantity and presented it to Baba. He returned with what Baba gave him and maintained himself and his family with it. This course was followed by him for many years and after him by his son.

Power and Efficacy of Udi

Once it happened that at Balaji's death anniversary day, a certain number of guests were invited and the dinner was prepared for them. But at the dinner-time it was found that thrice the number of people invited had turned up. Mrs. Newaskar was in a fix. She thought that the food would not suffice for the people assembled and that if it fell short, the honour of the family would be at stake. Her mother-in-law comforted her by saying, "Don't be afraid, it is not ours, but Sai's food; cover every vessel with cloth, putting some Udi in it, and serve from the same without opening it : Sai will save us from ignominy." She did as she was advised and it was found to their surprise and joy that not only did the food suffice for all, but plenty of it remained after serving. "As one feels intently, so he realizes accordingly" was proved in this case.

Sai Appearing as Serpent

Once Raghu Patil of Shirdi went to Balaji Patil at Newase. That evening he found that a serpent entered the cowshed hissing. All the cattle were afraid and began to move. The immates of the house were frightened, but Balaji thought that it was Sai Who appreared in his house as a serpent. Without being afraid in the least he brought a cup of milk and placing it before the serpent said, "Baba, why do you miss and make noise? Do you want to frighten us? Take this cup of milk and drink it with a calm mind". Saying this, he sat close by unperturbed. The other members were frightened and did not know what to do. In a short time the serpent disappeared. Nobody knew where it went. It was not found though a search was made in the cowshed.

Balaji had two wives and some children. They sometimes went to Shirdi from Newase for taking Baba's darshana. Then Baba bought saris and other clothes which were given to them with His blessings.

Bow to Shri Sai - peace be to all 

Ch - 36 Sri Sai Satcharitra

Wonderful Stories of

(1) Two Goa Gentleman - (2) Mrs. Aurangabadkar.

This Chapter relates the wonderful stories of two gentlemen from Goa and Mrs. Aurangabadkar of Sholapur.

Two Gentlemen

Once two gentlemen came from Goa for taking darshan of Sai Baba, and prostrated themselves before him. Though both came together, Baba asked only one them to give Him Rs.15/- as Dakshina which was paid willingly. The other man voluntarily offered Rs. 35/-. This sum was rejected by Baba to the astonishment of all. Shama, who was present, asked Baba, "What is this? Both came together, one's Dakshina you accept, the other, though voluntarly paid, you refuse. Why this distinction? Baba replied, "Shama, you know nothing. I take nothing from anybody. The Masjidmayi (The presiding Deity of the Masjid) calls for the debt, the donor pays it and becomes free. Have I any home, property or family to look after? I require nothing. I am ever free. Debt, enmity and murder have to be atoned for, there is not escape". Baba then continued in His characteristic way as follows:- As first he was poor and took a vow to his God that he would pay his first month's salary if he got an appointment. He got one on Rs.15/- p.m. Then he steadily got promotions, from Rs.15/- he got Rs. 30, 60, 100, 200 and ultimately Rs.700/- per month. But in his prosperity he forgot clean the vow he took. The force of his karma has driven him here and I asked that amount (Rs.15/-) from him as Dakshina.

Another story, While wandering by the sea-side I came to a huge mansion and sat on its verandah. The owner gave me a good reception and fed me sumptuously. He showed me a neat and clean place near a cupboard for sleeping. I slept there. While I was sound asleep, the man removed a literite slab and broke the wall entered in and scissored off all the money from my pocket. When I woke up, I found that Rs.30,000/- were stolen. I was greatly distressed and sat weeping and moaning. The money was in currency notes and I thought that the Brahmin had stolen it. I lost all interest in food and drink and sat for a fortnight on the verandah, bemoaning my loss. After the fortnight was over, a passing fakir saw me crying, and made enquiries regarding the cause of my sorrow. I told him everything. He said, "If you act according to my bidding, you will recover your money; go to a fakir, I shall give his whereabouts, surrender yourself to him, he will get back your money; in the meanwhile give up your favourite food till you recover your money." I followed the fakir's advice and got my money. Then I left the Wada and went to the sea-shore. There was a steamer, but I could not get into it as it was crowded. There a good-natured peon interceded for me and I got in luckily. That brought me to another shore, where I caught a train and came to the Masjidmayi.

The story finished and Baba asked Shama to take the guests and arrange for their feeding. Then Shama took them home and fed them. At dinner, Shama said to the guests that Baba's story was rather mysterious, as He had never gone to the sea-side, never had any money (Rs.30,000/-), never travelled, never lost any money and never recovered it, and enquired whether they understood it and caught its significance. The guests were deeply moved and were shedding tears. In a choking voice they said that Baba was omniscient, infinite, the One (Para Brahma) without a second. The story He gave out is exactly our story, What He spoke has already taken place in our case. How He knew this, is a wonder of wonders! We shall give all the details after the meals.

Then after the meals while they were chewing betel-leaves,the guests began to tell their stories. One of them said:-

"A hill-station on the ghats is my native place. I went to Goa to earn my living by securing a job. I took a vow to God Datta that if I got any service, I would offer Him my first month's salary. By His grace I got an appointment of Rs.15/- and then I got promotions as described by Baba. I did forget all about my vow. Baba has just reminded me of it in this way and recovered Rs. 15/- from me. It is not Dakshina as one may think it to be, but a repayment of an old debt and fulfillment of long forgotten vow".

Moral

Baba never, in fact, actually begged any money, nor allowed His Bhaktas to beg. He regarded money as a danger or bar to spiritual progress and did not allow His Bhaktas to fall into its clutches. Bhagat Mhalsapati, is an instance on tis point. He was very poor and could hardly make both ends meet. Baba never allowed him to make any money, nor gave him anything from the Dakshina amount. Once a kind and liberal merchant named Hansaraj gave a large amount of money to Mhalsapati in Baba's presence, but Baba did not allow him to accept it.

Then the second guest began his tale. "My Brahmin (cook) was serving me faithfully for 35 years. Unfortunately he fell into bad ways, his mind changed and he robbed me of my treasure. By removing a laterite slab from my wall where my cup-board is fixed, he came in while we were all asleep and carried away all my accumulated wealth, Rs. 30,000/- in currency notes. I know not how Baba mentioned the exact amount. I sat crying day and night. My enquiries came to nothing. I spent a fortnight in great anxiety. As I sat on the verandah, sad and dejected, a passing fakir noted my condition and enquired of its cause, and I told him all about it. He told me that an Avalia by name Sai lives in Shirdi, Kopergaon Taluka. Make vow to Him and give up any food that you like best and say to Him mentally that 'I have given up eating that food till I take your darshan'. Then I took the vow and gave up eating rice and s0aid, "Baba, I will eat it after recovering my property and after taking your darshan".

Fifteen days passed after this. The Brahmin, of his own accord, came to me, returned my money and apologized, saying, "I went mad and acted thus; I now place my head on your feet, please forgive me". Thus everything ended well. The fakir that met me and helped me, was not seen again. An intensive desire to see Sai Baba, whom the fakir pointed out to me, arose in my mind. I thought that the fakir who came all the way to my house was no other than Sai Baba. Would He, who saw me and helped me to get my lost money ever covet to get Rs.35/-? On the contrary without expecting anything from us, He always tries His best to lead us on the path of spiritual progress.

I was overjoyed when I recovered my stolen property and being infatuated, I forgot all about my vow. Then when I was at Colaba, one night I saw Sai Baba in my dream. This reminded me of my promised visit to Shirdi. I went to Goa and from there wanted to start for Shirdi, by taking a steamer to Bombay, en route. But when I came to the harbour, I found that the steamer was crowded and there was no place. The captain did not allow me, but on the intercession of a peon, who was stranger to me, I was allowed to get into the steamer which brought me to Bombay. From there, I got in the train and came here. Surely I think that Baba is all-pervading and all-knowing. What are we and where is our home? How great our good fortune that Baba got back our money and drew us here to Himself? You Shirdi folk must be infinitely superior and more fortunate than we; for Baba has played, laughed, talked and lived with you for so many years. I think that your store of good merits must be infinite, for it attracted Baba into Shirdi. Sai is our Datta. He ordered the vow. He gave me a seat in the steamer and brought me here and thus gave proof of His omniscience and omnipotence".

Mrs. Aurangabadkar

A lady from Sholapur, wife of Sakharam Aurangabadkar had no issue during the long period of 27 years. She had made a number of vows of Gods and Goddesses for an issue, but was not successful. She then became almost hopeless. To make a last attempt in this matter, she came to Shirdi with her step-son Vishwanath and stayed there for two months, serving Baba. Whenever she went to the Masjid, she found it full and Baba surrounded by devotees. She wanted to see Baba alone, fall at His feet and open her heart and pray for an issue, but she got no suitable opportunity. Ultimately she requested Shama to intercede with Baba for her when He was alone. Shama said to her that Baba's Darbar was open, still he would try for her and that the Lord might bless her. He asked her to sit ready with a cocoa-nut and joss-sticks on the open courtyard at the time of Baba's meals and that when he beckoned to her, she should come up. One day after dinner, Shama was rubbing Baba's wet hands with a towel when the latter pinched Shama's cheek. Shama feigning anger said, "Deva, is it proper for you to pinch me like this? We don't want such a mischievous God who pinches us thus. Are we Your dependents, is this the fruit of our intimacy?" Baba replied, "Oh Shama, during the 72 generations that you were with me, I never pinched you till now and now you resent my touching you". Shama, "We want a God that will give us ever kisses and sweets to eat; we do not want any respect from You, or heaven, balloon etc. Let our faith unto Your Feet be ever wide-awake". Baba, "Yes, I have indeed come for that. I have been feeding and nursing you and have got love and affection for you".

Then Baba went up and took his seat. Shama beckoned to the lady. She came up, bowed and presented the cocoa-nut and joss-sticks. Baba shook the cocoa-nut which was dry. The Kernal within rolled and made a noise. Baba said, "Shama, this is rolling, see what it says". Shama, "The woman prays that a child might be similarly rolling and quickening in the womb. So give her the cocoa-nut with Your blessings".

Baba, "Will the coconut give her any issue? How people are foolish and fancy such things!"
Shama, "I know the power of Your word and blessing. Your word will give her a string or series of children. You are wrangling and not giving real blessing".

The parley went on for a while. Baba repeatedly ordering to break the coconut and Shama pleading for the gift of the unbroken fruit to the lady. Finally Baba yielded and said, "She will have an issue". "When?" asked Shama. "In 12 months" was the reply. The cocoa-nut was therefore broken into two part, one was eaten by the two, the other was given to the lady.

The Shama turned up to the lady and said, "Dear madam, you are a witness to my words. If within 12 months you do not get any issue, I will break a cocoa-nut against this Deva's head and drive him out of this Masjid. If I fail in this, I will not call myself Madhav. You will soon realize what I say".

She delivered a son in one year's time and the son was brought to Baba in his fifth month. Both husband and wife, prostrated themselves before Baba and the grateful father (Mr. Aurangabadkar) paid a sum of Rs.500/- which was spent in constructing a shed for Baba's house "Shyamakarna".

Bow to Shri Sai - Peace be to all

Ch - 37 Sri Sai Satcharitra

In this chapter Hemadpant after making some preliminary observations on some points of Vedanta, describes the Chavadi procession.

Preliminary

Blessed is Sai's life, blessed is His daily routine. His ways and actions are indescribable. Sometimes He was intoxicated with Brahmanand (divine joy), and at other times content with Self knowledge. Doing so many things sometimes, He was unconcerned with them. Though He seemed at times quite actionless (doing nothing) He was not idle or dozing; He always abided in His own Self. Though He looked calm and quiet as the placid sea, He was deep and unfathomable. Who can describe His ineffable nature? He regarded men as brothers, women as sisters and mothers. He was a perfect and perpetual celibate as everybody knows. May the understanding (knowledge), we got in His company, last long unto death. Let us ever serve Him with whole-hearted devotion to His feet. Let us see Him (God) in all beings and let us ever love His name.

Hemadpant, after making some lengthy dissertations on some topics of Vedanta, which he himself considers as a digression, goes on to describe the Chavadi procession.

Chavadi Procession
Baba's dormitory has been already described. One day He slept in the Masjid and on the next, in the Chavadi (a small building containing a room or two near the Masjid). This alternate sleeping in both these buildings went on till Baba's Mahasamadhi. From 10th December 1909 devotees began to offer regular worship to Baba in the Chavadi. This we will now describe with His grace. When the turn of retiring to the Chavadi came, people flocked to the Masjid and made bhajan in the mandap (courtyard) for a few hours. Behind them was a beautiful Ratha (small car), to the right a Tulsi-vrindavan and in front Baba, and between these the devotees fond of bhajan. Men and women who had a liking for the bhajan came in time. Some took Tal, Chiplis and Kartal, Mridang, Khanjiri and Ghol (all musical instruments) in their hands and conducted the bhajan. Sai Baba was the Magnet Who drew all the devotees to Him there. Outside in the open, some trimmed their divatyas, (torches), some decorated the palanquin, some stood with cane-sticks in their hands and uttered cries of victory to Baba. The corner was decorated with buntings. Round about the Masjid, rows of burning lamps shed their light. Baba's horse 'Shyamakarna' stood fully decorated outside. Then Tatya Patil came with a party of men to Baba and asked Him to be ready. Baba sat quiet in his place till Tatya came and helped Him to get up by putting his arm under Baba's arm-pit. Tatya called Baba by the name of Mama. Really their relationship was extremely intimate. Baba wore on his body the usual kafni, took His satka (short stick) under His arm-pit and after taking His chilim (tobacco-pipe) and tobacco and placing a cloth over His shoulder became ready to start. Then Tatya threw a golden-embroidered beautiful Shela (Shawl) over His body. After this Baba, moving a little the bundle of fuel-sticks lying behind with His right toe and then extinguishing the burning lamp with His right hand, started for the Chavadi. Then all sorts of muscial instruments, tashe, band and horns and mridang, gave out their different sounds; and fire-works exhibited their different and various coloured views. Men and women singing Baba's name started walking, making bhajan to the accompaniment of mridang and veena. Some danced with joy and some carried various flags and standards. The Bhaldars announced Baba's name when He came on the steps of the Masjid. On the two sides of Baba stood persons, who held chavaris and others who fanned Baba. On the way were spread folds of cloth on which Baba walked on, being supported by devotees' hands. Tatyaba held the left hand and Mhalasapati the right and Bapusaheb Jog held the chhatra (umbrella) over His head. In this fashion Baba marched on to the Chavadi. The fully decorated red horse, named Shyamakarna led the way and behind him were all the carriers, waiters, musical players and the crowd of devotees. Hari-nama (the name of the Lord) chanted to the accompaniment of music rent the skies as also the name of Sai. In this manner the procession reached the corner when all the persons that joined this party seemed well-pleased and delighted.

On coming to this corner Baba stood facing the Chavadi and shone with a peculiar lustre. It seemed, as if the face of Baba glittered like dawn, or like the glory of the rising sun. Baba stood there with a concentrated mind, facing the north, as if He was calling somebody. All the instruments played their music while Baba moved His right arm up and down for some time. Kakasaheb Dixit at this time came forward with a silver plate containing flowers besmeared with gulal (red powder) and threw them on Baba's body off and on. The musical instruments played their best at this juncture and Baba's face beamed with steady and added radiance and beauty, and all the persons drank this lustre to their hearts' content. Words fail to describe the scene and splendour of this occasion. Some times Mhalasapati began to dance being possessed or obsessed by some deity, but all were surprised to see that Baba's concentration was not in the least disturbed. With a lantern in his hand Tatya Patil walked on Baba's left side and Bhagat Mhalasapati on the right, holding with his hand the hem of Baba's garment. What a beautiful procession and what an expression of devotion! To witness this, men and women, poor and rich, flocked together there. Baba walked very slow. Bhaktas followed on both sides with love and devotion. With joy pervading the whole atmosphere of the place, the procession reached the Chavadi. That scene and those days are gone now. Nobody can see them now or in the future; still remembering and visualising that scene and sight, we can bring solace and comfort to our minds.

The Chavadi was also fully decorated with a good white ceiling, mirrors and many sorts of lamps. On reaching it Tatya went ahead and spread an asan and placing a bolster made Baba sit there and made Him wear good angaraksha (coat). Then the devotees worshipped Him in various ways. They put on His head a mugut (crown) with a tuft above, placed garlands of flowers and jewels round His neck and marking His forehead with musk-mixed vertical lines and a dot (as Vaishnava devotees do) they started at Him for long to their hearts' content. They changed His head-dress now and then and held it aloft on the head, fearing that Baba might throw it away. Baba knew the heart of them all and meekly submitted to all their methods without objection. With these decorations He looked wonderfully beautiful.

Nanasaheb Nimonkar held the Chhatra (umbrella) with its beautiful pendants which moved in a circle with its supporting stick. Bapusaheb Jog washed the feet of Baba in a silver dish and offered 'arghya' and worship with due formalities, then besmeared His arms with sandal paste, and offered tambul (betel-leaves). Baba sat on the asan (gadi), while Tatya and others kept standing and falling at His feet. When Baba sat on the gadi supporting Himself against the bolster, devotees on both sides waved chamars and fans. Shama then prepared the chillim and handed it over to Tatyaba who drew a flame out of it by his breath and then gave it to Baba. After Baba had His smoke, it was given to Bhagat Mhalasapati and then it was passed round to all. Blessed was the inanimate chillim. It had first to undergo many ordeals of penance, such as being treated by pot-makers, dried in the open sun and burnt in fire and then it had the good fortune to get the contact of Baba's hand and His kiss. After this function was over, devotees put garlands of flowers on His neck and gave Him nose-gays and bunches of flowers for smelling. Baba who was dispassion or non-attachment incarnate, cared a fig for all these necklaces of jewels, and garlands of flowers and other decorations; but out of real love to His devotees, He allowed them to have their own way and to please themselves. Finally Bapusaheb Jog waved the arati over Baba, observing all formalities, the musical instruments playing thier auspicious tunes. When this arati was over, the devotees returned home one by one saluting Baba and taking His leave. When Tatya Patil, after offering chillim, attar (scent) and rose-water, rose to depart, Baba said to him lovingly - "Guard Me, go if you like, but return sometimes at night and enquire after Me." Replying in the affirmative Tatyaba left the Chhavadi and went home. Then Baba Himself prepared His bed. He arranged 50 or 60 white chadders one upon another and thus making His bed, went to rest.

We shall also now take rest and close this chapter with a request to the readers that they should remember Sai Baba and His Chavadi procession daily before they retire and go to bed.

Bow to Shri Sai - Peace be to all 

Ch - 38 Sri Sai Satcharitra

Baba's Handi - Disrespect of Shrine - Kala or Hodge-Podge - Cup of Butter-Milk.

In the last chapter we described Baba's Chavadi procession. In this we take up Baba's Handi (cooking pot) and some other subjects.

Preliminary

Oh, blessed Sad-guru Sai, we bow to You, Who have given happiness to the whole world, accomplished the welfare of the devotees and have removed the affliction of those who have resorted to Your Feet. Being very liberal and being the protector and saviour of the Bhaktas who surrender themselves to You, You incarnate yourself in this world to oblige the people and do them good. The liquid essence of Pure Self was poured into the mould of Brahma and out of this has come out the crest-jewel of the saints-Sai. This Sai is Atmarama Himself. He is the abode of perfect divine bliss. Having Himself attained all objects of life, He made His devotees desirelss and free.

Baba's Handi

Different sadhanas (means of accomplishments) are prescribed in our scriptures for different ages. Tapa (Penance) is recommended for Krita age, Jnana (Knowledge) for Treta age, Yajna (Sacrifice) for Dwapara age and Dana (Charity) for Kali (present) age. Of all the charities, giving food is the best one. We are much perturbed when we get no food at noon. Other beings feel similarly under similar circumstances. Knowing this, he who gives food to the poor and hungry, is the best donor or charitable person. The Taittiriya Upanishad says that "Food is Brahma; from food all the creatures are born and having been born, by food they live, and having departed, into food again they enter." When an Atithi (uninvited guest) comes to our door at noon, it is our bounden duty to welcome him by giving him food. Other kinds of charities, viz., giving away wealth, property and clothes etc., require some discrimination, but in the matter of food, no such consideration is necessary. Let anybody come to our door at noon, he should be served forthwith; and if lame, crippled, blind and diseased paupers come, they should be fed first and the able-bodied persons and our relations afterwards. The merit of feeding the former is much greater than that of feeding the latter. Other kinds of charities are imperfect without this Anna-dana (giving of food) as stars are without the moon, a necklace without its central medal, a crown without pinnacle, a tank without a lotus, bhajan without love, a married lady without the kumkum-mark, singing without a sweet voice or butter-milk without salt. Just as varan (Pulse-soup) excels all other dishes, Anna-dana is the best of all merits. Now let us see how Baba prepared food and distributed it.

It has been stated before that Baba required very little food for Himself and what little He wanted, was obtained by begging from a few houses. But when He took it into His mind to distribute food to all, He made all preparations from beginning to end, Himself. He depended on nobody and troubled none in this matter. First He went to the bazar and bought all the things, corn, flour, spices etc., for cash. He did also the grinding. In the open courtyard of the Masjid, He arranged a big hearth and after lighting a fire underneath kept a Handi over it with a proper measure of water. There were two kinds of Handi, one small and the other big. The former provided food for 50 persons, the later for 100. Sometimes He cooked 'Mitthe Chaval' (sweet rice), and at other times 'pulava' with meat. At times in the boiling varan (soup), He let in small balls of thick or flat breads of wheat flour. He pounded the spices on a stone-slab, and put the thin pulverized spices into the cooking-pot. He took all the pains to make the dishes very palatable. He prepared 'Ambil' by boiling jawari-flour in water and mixing it with butter-milk. With the food He distributed this Ambil to all alike. To see whether the food was properly cooked or not, Baba rolled up the sleeve of His Kafni and put His bare arm in the boiling cauldron without the least fear, and churned (moved) the whole mass from side to side and up and down. There was no mark of burn on His arm, nor fear on His face. When the cooking was over, Baba got the pots in the Majid, and had them duly consecrated by the moulvi. First He sent part of the food as prasad to Mhalasapati and Tatya Patil and then He served the remaining contents with His own hand to all the poor and helpless people to their hearts' content. Really blessed and fortunate must be those people who got food prepared by Baba and served by Him.

Somebody may raise a doubt here and ask - "Did Baba distribute vegetable and animal food as prasad alike to all His devotees?" The answer is plain and simple. Those who were accustomed to (take) animal food were given food from the Handi as prasad and those who were not so accustomed, were not allowed to touch it. He never created in them any wish or desire to indulge in this food. There is a principle well established that when a Guru himself gives anything as prasad, the disciple who thinks and doubts whether it is acceptable or otherwise, goes to peridition. In order to see how any disciple has imbibed this principle, Baba at times proposed tests. For instance, on an Ekadashi day He gave some rupees to Dada Kelkar and asked him to go in person to Koralha to get mutton from there. This Dada Kelkar was an orthodox Brahmin and kept all orthodox manners in his life. He knew that offering wealth, grain and clothes etc., to a Sad-guru was not enough but that implicit obedience to and prompt compliance with His order was the real Dakshina that pleased Him most. So Dada Kelkar dressed himself and started for the place. Then Baba called him back and said, "Don't go yourself, but send somebody." Then Dada sent servant Pandu for the purpose. Seeing him starting, Baba asked Dada to call him back and cancelled that programme. On another occation Baba asked Dada just to see how the saltish `Pulava' (mutton dish) was done. The latter said casually and formally that it was alright. Then Baba said to him - "Neither you have seen it with your eyes, nor tasted in with your tongue, then how could you say that it was good? Just take out the lid and see." Saying this Baba caught his arm and thrust it into the pot and added, "Draw out your arm and taking a ladle, put some quantity in the dish without caring for your orthodoxy and without blustering." When a wave of real love rises in a mother's mind, she pinches her child with her hand and when it begins to cry and shout, she hugs it close to her bosom. Similarly Baba, in a true motherly way pinched Dada Kelkar in this fashion. Really no saint or guru will ever force his orthodox disciple to eat forbidden food and defile himself thereby.

The Handi business went on for some time till 1910 and was stopped thereafter. As stated before, Das Ganu spread the fame of Baba by his kirtans far and wide in the Bombay Presidency and people from that part of the country began to flock to Shirdi, which became in a few days a place of pilgrimage. The devotees brought with them various articles for presentation and offered various dishes of food as naivedya. The quantity of naivedya offered by them was so much that the fakirs and paupers could feed themselves to their hearts' content, leaving some surplus behind. Before stating how naivedya was distributed, we shall refer to Nanasaheb Chandorkar's story showing Baba's regard and respect for local Shrines and deities.

Nanasaheb's Disrespect of a Shrine

By drawing inferences or guessing in their own way some people said that Sai was a Brahmin, and some that He was a Moslem. Really He belonged to no caste. No one knew definitely when He was born and in what community and who were His parents. Then how could He be a Moslem or Brahmin? If He were a Moslem, how could He keep Dhuni fire ever burning in the Masjid, how could there be a Tulsi Vrindavan there, how could He allow the blowing of conches and ringing of bells and the playing of the musical instruments, how could He allow all the different forms of Hindu worship, there? Had He been a Moslem, could He have pierced ears and could He have been spent money from His pocket for repairing Hindu temples? On the contrary He never tolerated the slightest disrespect to Hindu Shrines and deities.

Once Nanasaheb Chandorkar came to Shirdi with his 'Sadu' - husband of his sister-in-law, Mr.Biniwalle. When they went to the Masjid and sat before Baba talking, the latter suddenly got angry with Nanasaheb and said - "You are so long in My company and how do you behave like this?" Nanasaheb then at first did not understand anything and humbly requested Baba to explain. Baba asked him when he came to Kopergaon and how he came to Shirdi from thence. Nanasaheb then at once realized his mistake. He usually worshipped the Shrine of Datta, on the banks of the Godavari at Kopergaon on his way to Shirdi, but this time he dissuaded his relation who was a Datta Bhakta from going to that Shrine, to avoid delay and drove straight. He confessed all this to Baba and told Him that while bathing in the Godavari, a big thorn went into his foot and gave him much trouble. Baba said that, that was the slight punishment be met and warned him to be more careful in future.

Kala (hodge-podge)

To revert to the distribution of the naivedya. - After the arati was over and after Baba sent away all the people with Udi and blessings, He went inside and sat with his back to the Nimbar for meals, with two rows of the Bhaktas, one on each side. The Bhaktas who brought naivedya thrust inside their dishes containing a variety of food such as Puris, Mande, Polis, Basundi, Sanza, fine rice etc., and kept waiting outside for prasad consecrated by Baba. All the foods were mixed in a hotch-potch and placed before Baba. He offered it all to God and consecrated it. Then portions of the same were given to the persons waiting outside and the rest was served to the inner party with Baba at the centre. The Bhaktas sitting in two rows then dined to their hearts' content. Baba asked Shama and Nanasaheb Nimonkar daily to serve the consecrated food to all the persons sitting inside and look to their individual needs and comforts. This they did very carefully and willingly. Every morsel of the food thus partaken gave them nutrition and satisfaction. Such sweet, lovely and consecrated food it was! Ever auspicious and every holy!

Cup of Butter-Milk

Once Hemadpant had eaten his full in this company, when Baba offered him a cup of butter-milk. Its white appearance pleased him, but he was afraid that there was no space inside for it. He, however, took a sip which proved very tasty. Seeing his faltering attitude, Baba said - "Drink it all, you won't get any such opportunity hereafter." He drank it off then, but found that Baba's words were prophetic, for He passed away soon.

Now, readers, we have certainly to thank Hemadpant. He drank the cup of butter-milk, but has supplied us with sufficient quantity of nectar in the form of Baba's Leelas. Let us drink cups and cups of this nectar and be satisfied and happy.

Bow to Shri Sai - Peace be to all 

Ch - 39 Sri Sai Satcharitra

Baba's Knowledge of Sanskrit

His Interpretation of a Verse from Gita - Construction of the Samadhi Mandir.

This chapter (39) deals with Baba's interpretation of a verse from the Bhagawad-Gita. As some people believed that Baba knew not Sanskrit, and the interpretation was Nanasaheb Chandorkar's, Hemadpant wrote another chapter (50) refuting that objection. As the chapter No.50 deals with the same subject-matter, it is incorporated in this chapter.

Preliminary

Blessed is Shirdi and blessed is Dwarkamayi where Shri Sai lived and moved until He took Mahasamadhi. Blessed are the people of Shirdi whom He obliged and for whom He came such long distance. Shirdi was a small village first, but it attained great importance, on account of His contact and became a Tirtha, holy place of pilgrimage. Equally blessed are the womenfolk of Shirdi, blessed is their whole and undivided faith in Him. They sang the glories of Baba while bathing, grinding, pounding corn and doing other house-hold work. Blessed is their love, for they sang sweet songs which calm and pacify the minds of the singers and listeners.

Baba's Interpretation

Nobody believed that Baba knew Sanskrit. One day He surprised all by giving a good interpretation of a verse from the Gita to Nanasaheb Chandorkar. A brief account about this matter was written by Mr.B.V.Deo, Retired Mamlatdar and published in Marathi in 'Shri Sai Leela' magazine, Vol IV. Sphuta Vishaya, page 563. Short accounts of the same are also published in 'Sai Baba's Charters and Sayings' page 61 and in 'The Wondrous Saint Sai Baba', page 36 - both by Brother B.V.Narsimhaswami. Mr.B.V.Deo has also given an English version of this in his statement dated 27-9-1936 and published on page 66 of "Devotees' Experiences, Part III" published by the said Swami. As Mr.Deo has got first hand information about this Subject from Nanasaheb himself we give below his version.

Nanasaheb Chandorkar was a good student of Vedanta. He had read Gita with commentaries and prided himself on his knowledge of all that. He fancied that Baba knew nothing of all this or of Sanskrit. So, Baba one day pricked the bubble. These were the days before crowds flocked to Baba, when Baba had solitary talks at the Mosque with such devotees. Nana was sitting near Baba and massaging His Legs and muttering something.

Baba - Nana, what are you mumbling yourself?
Nana - Iam reciting a shloka (verse) from Sanskrit.
Baba - What shloka?
Nana - From Bhagawad-Gita
Baba - Utter it loudly.

Nana then recited B.G.IV-34 which is as follows :-
'Tadviddhi Pranipatena Pariprashnena Sevaya,
Upadekshyanti Te Jnanam Jnaninastattwadarshinah'
Baba - Nana, do you understand it?

Nana - Yes.
Baba - If you do, then tell me.
Nana - It means this - "Making Sashtanga Namaskar, i.e., prostration, questioning the guru, serving him, learn what this Jnana is. Then, those Jnanis that have attained the real knowledge of the Sad-Vastu (Brahma) will give you upadesha (instruction) of Jnana."
Baba - Nana, I do not want this sort of collected purport of the whole stanza. Give me each word, its grammatical force and meaning.

Then Nana explained it word by word.

Baba - Nana, is it enough to make prostration merely ?
Nana - I do not know any other meaning for the word 'pranipata' than 'making prostration'.
Baba - What is 'pariprashna'?
Nana - Asking questions.
baba - What does 'Prashna' mean?
Nana - The same (questioning).
Baba - If 'pariprashna' means the same as prashna (question), why did Vyasa add the prefix 'pari'? Was Vyasa off his head?

Nana - I do not know of any other meaning for the word 'pariprashna'.
Baba - 'Seva', what sort of 'seva' is meant?
Nana - Just what we are doing always
Baba - Is it enough to render such service?
Nana - I do not know what more is signified by the word 'seva'.
Baba - In the next line "upadekshyanti te jnanam", can you so read it as to read any other word in lieu of Jnanam?

Nana - Yes.
Baba - What word?
Nana - Ajnanam.
Baba - Taking that word (instead of Jnana) is any meaning made out of the verse?
Nana - No, Shankara Bhashya gives no such construction.
Baba - Never mind if it does not. Is there any objection to using the word "Ajnana" if it gives a better sense?

Nana - I do not understand how to construe by placing "Ajnana" in it.
Baba - Why does Krishna refer Arjuna to Jnanis or Tattwadarshis to do his prostration, interrogation and service? Was not Krishna a Tattwadarshi, in fact Jnana himself.
Nana - Yes He was. But I do not make out why he referred Arjuna to Jnanis?
Baba - Have you not understood this?

Nana was humiliated. His pride was knocked on the head. Then Baba began to explain -

(1) It is not enough merely to prostrate before the Jnanis. We must make Sarvaswa Sharangati (complete surrender) to the Sad-guru.

(2) Mere questioning is not enough. The question must not be made with any improper motive or attitude or to trap the Guru and catch at mistakes in the answer, or out of idle curiosity. It must be serious and with a view to achieve moksha or spiritual progress.

(3) Seva is not rendering service, retaining still the feeling that one is free to offer or refuse service. One must feel that he is not the master of the body, that the body is Guru's and exists merely to render service to him.

If this is done, the Sad-guru will show you what the Janna referred to in the previous stanza is.
Nana did not understand what is meant by saying that a guru teaches ajnana.

Baba - How is Jnana Upadesh, i.e., imparting of realization to be effected? Destroying ignorance is Jnana. (cf. Verse-Ovi-1396 of Jnaneshwari commenting on Gita 18-66 says - "removal of ignorance is like this, Oh Arjuna, If dream and sleep disappear, you are yourself. It is like that." Also Ovi 83 on Gita V-16 says - "Is there anything different or independent in Jnana besides the destruction of ignornace?")* Expelling darkness means light. Destroying duality (dwaita) means non-duality (adwaita). Whenever we speak of destroying Dwaita, we speak of Adwaita. Whenever we talk of destroying darkness, we talk of light. If we have to realise the Adwaita state, the feeling of Dwaita in ourselves has to be removed. That is the realization of the Adwaita state. Who can speak of Adwaita while remaining in Dwaita? If one did, unless one gets into that state, how can one know it and realise it?

Again, the Shishya (disciple) like the Sad-guru is really embodiment of Jnana. The difference between the two lies in the attitude, high realization, marvellous super-human Sattva (beingness) and unrivalled capacity and Aishwarya Yoga (divine powers). The Sad-guru is Nirguna, Sat-Chit-Ananda. He has indeed taken human form to elevate mankind and raise the world. But his real Nirguna nature is not destroyed thereby, even a bit. His beingness (or reality), divine power and widsom remain undiminished. The disciple also is in fact of the same swarupa. But, it is overlaid by the effect of the samaskaras of innumerable births in the shape of ignorance, which hides from his view that he is Shuddha Chaitanya (see B.G. Ch. V-15). As stated therein, he gets the impressions - "Iam Jiva, a creature, humble and poor." The Guru has to root out these offshoots of ignorance and has to give upadesh or instruction. To the disciple, held spell-bound for endless generations by the ideas of his being a creature, humble and poor, the Guru imparts in hundreds of births the teaching - "You are God, you are mighty and opulent." Then, he realizes a bit that he is God really. The perpetual delusion under which the disciple is labouring, that he is the body, that he is a creature (jiva) or ego, that God (Paramatma) and the world are different from him, is an error inherited from innumerable past births. From actions based on it, he has derived his joy, sorrows and mixtures of both. To remove this delusion, this error, this root ignorance, he must start the inquiry. How did the ignorance arise? Where is it? And to show him this is called the Guru's upadesh. The following are the instances of Ajnana :-

1 - I am a Jiva (creature)
2 - Body is the soul (I am the body).
3 - God, world and Jiva are different.
4 - I am not God.
5 - Not knowing, that body is not the soul.
6 - Not knowing that God, world and Jiva are one.

Unless these errors are exposed to his view, the disciple cannot learn what is God, jiva, world, body; how they are inter-related and whether they are different from each other, or are one and the same. To teach him these and destroy his ignorance is this instruction in Jnana or Ajnana. Why should Jnana be imparted to the jiva, (who is) a Jnanamurti? Upadesh is merely to show him his error and destroy his ignorance.

Baba added :- (1) Pranipata implies surrender. (2) Surrender must be of body, mind and wealth; Re: (3) Why should Krishna refer Arjuna to other Jnanis? "Sadbhakta takes every thing to be Vasudev (B.G.VII-19 i.e., any Guru will be Krishna to the devotee) and Guru takes disciple to be Vasudev and Krishna treats both as his Prana and Atma (B.G.7-18, commentary of Jnanadev on this). As Shri Krishna knows that there are such Bhaktas and Gurus, He refers Arjuna to them so that their greatness may increase and be known.

Construction of the Samadhi-Mandir

Baba never talked, nor ever made any fuss about the things which He wanted to accomplish, but He so skillfully arranged the circumstances and surroundings that the people were surprised at the slow but sure results attained. The construction of the Samadhi-mandir is an instance in point. Shriman Bapusaheb Booty, the famous multi-millionaire of Nagpur lived in Shirdi whith his family. Once an idea arose in his mind that he should have a building of his own there. Sometimes after this, while he was sleeping in Dixit's Wada, he got a vision. Bava appeared in his dream and ordered him to build a Wada of his own with temple. Shama who was sleeping there, got also a similar vision. When Bapusaheb was awakened, he saw Shama crying and asked him why. The latter replied that in his vision Baba came close to him and ordered distinctly - "Build the Wada with the temple. I shall fulfill the desires of all. Hearing the sweet and loving words of Baba, I was overpowered with emotion, my throat was choked, my eyes were overflowing with tears, and I began to cry." Bapusaheb was surprised to see that both their visions tallied. Being a rich and capable man, he decided to build a Wada there and drew up a plan with Madhavarao (Shama). Kakasaheb Dixit also approved of it. And when it was placed before Baba, He also sanctioned it immediately. Then the construction-work was duly started and under the supervision of Shama, the ground floor, the cellar and the well were completed. Baba also on his way to and from Lendi suggested certain improvements. Further work was entrusted to Bapusaheb Jog and when it was going on, an idea struck Bapusaheb Booty's mind that there should be an open room or platform and in the centre the image of Murlidhar (Lord Krishna with the flute) be installed. He asked Shama to refer this matter to Baba and get His consent. The latter asked Baba about this when He was just passing by the Wada. Hearing Shama, Baba gave His consent saying, "after the temple is complete I will come there to stay" and staring at the Wada He added - "after the Wada is complete, we shall use it ourselves, we shall live, move and play there, embrace each other, and be very happy." Then Shama asked Baba whether this was the auspicious time to begin the foundation-work of the central room of the Shrine. The latter answered in the affirmative. Shama got a coconut broke it and started the work. In due time the work was completed and an order was also given for making a good image of Murlidhar. But before it was ready, a new thing turned up. Baba became seriously ill and was about to pass away. Bapusaheb became very sad and dejected, thinking that if Baba passed away, his Wada would not be consecrated by the holy touch of Baba's Feet, and all his money (about a lakh of rupees) would be wasted away. But the words "Place or keep Me in the Wada" which came out of Baba's mouth just before His passing away, consoled not only Bapusaheb, but one and all. In due time Baba's holy body was placed and preserved in the central shrine meant or designed for Murlidhar and Baba Himself became Murlidhar and the Wada thus became the Samadhi-mandir of Sai Baba. His wonderful life is unfathomable.

Blessed and fortunate is Bapusaheb Booty in whose Wada lies the holy and the pure body of Baba.

Bow to Shri Sai - Peace be to all