Shri Sai Satcharitra -- Chapter 22

Rescues from Serpent-bites (1) Balasaheb Mirikar (2)
Bapusaheb Buti (3) Amir Shakkar (4) Hemadpant –
Baba’s Opinion regarding Killing of Serpents

Preliminary

How to meditate on Baba? No one has been able to fathom the
nature or the form of Almighty. Even the Vedas and the thousandtongued
Shesha are not able to describe it fully, the devotees also
cannot know but only look at the form of the Lord, for they know that,
His Feet are their only refuge. They know no other method of attaining
the supreme goal of life, except meditating on the Holy Feet. Hemadpant
suggests an easy way of devotion and meditation as follows :
As the dark fortnight of every month wears out gradually, the
moonlight also wanes in the same degree and on the newmoon day, we
do not see the moon at all. Therefore, when the bright fortnight begins,
people are very anxious to see the moon. On the first day the moon is
not seen and on the second day she emerges as a thin crescent. Then
the people are asked to see the moon through the opening, between the
two branches of a tree; and when they begin to see through this aperture
eagerly, the distant small crescent of the moon comes to their sight.
Following this instance, let us see Baba’s form. Look at Baba’s posture,
how fine it is! He is sitting with His legs folded, the right leg held across
the left knee. The fingers of His left hand are spread on the right foot.
On the toe are spread His two fingers – the index and middle ones. By
this posture Baba seems to say – if you want to see My true form, be
egoless and most humble, and meditate on My toe through the opening
between – index and middle fingers – and then you will be able to see
My Light.
Now let us turn to Baba’s life. Shirdi had become a place of
pilgrimage, on account of Baba’s stay there. People from all quarters
began to flock there and both the rich and the poor, began to be benefitted
in more ways than one. Who can describe Baba’s boundless love and
His wonderful knowledge and His all-pervasiveness? Blessed is he,
who could experience these. Some times Baba observed long silence,
which was in a way, His dissertation on Brahma; at other times, He
was Pure Consciousness – Bliss Incarnate, surrounded by His devotees.
Some times He spoke in parables and at other times, indulged in wit
and humour. At times He was quite calm and at times He seemed
enraged. Some times He gave His teachings in a nut-shell, at other
times, He argued at length. Many a time, He was very direct. In this way
He gave varied instructions to many, according to their requirements.
His life was therefore, inscrutable, beyond the ken of our mind, intellect
and speech. Our longing to see His face, to talk with Him and hear His
Leelas, was never satisfied, still we were overflowing with joy. We can
gauge the showers of rain, capture the wind in a leather bag but who
can measure His Leelas? Now, we deal here with one aspect of them,
viz. how He anticipated or forestalled the calamities of His devotees
and warned them in time.

Balasaheb Mirikar

Balasaheb Mirikar, son of Sardar Kakasaheb Mirikar, was
Mamlatdar of Kopergaon. He was going on tour to Chitali. On the way
he came to Shirdi, to see Sai Baba. When he went to the Masjid and
prostrated himself before Baba, the usual conversation, regarding health
and other matters commenced, when Baba sounded a note of warning,
“Do you know our Dwarakamai?” As Balasaheb did not understand,
he kept quiet Baba continued, “This is our Dwarakamai, where you are
sitting. She wards off all dangers and anxieties of the children, who sit
on her lap. This Masjidmai (its presiding Deity) is very merciful, she is
the merciful mother of the simple devotees, whom she will save in
calamities. Once a person sits on her lap, all his troubles are over. He
who rests in her shade, gets Bliss.” Then Baba gave him Udi and placed
His hand on his head. When Balasaheb was about to depart, He again
said, “Do you know the ‘Lamba Baba’ (long gentleman), viz. serpent?”
And then, closing the left fist He brought it under the right elbow and
moving His left arm like the hood of a serpent, said, “He is so terrible,
but what can he do to the children of Dwarakamai! When the
Dwarakamai (its presiding Deity) protects, what can the serpent do?”
All who were present there, were curious to know the meaning of
all this and its reference to Mirikar, but none had the courage to ask
Baba about this. Then Balasaheb saluted Baba and left the Masjid with
Shama. Baba called Shama back, and asked him to accompany Balasaheb
and enjoy the Chitali trip. Shama came to Balasaheb and told him that
he would go with him, according to Baba’s wish. Balasaheb replied that
he need not come, as it would be inconvenient. Shama returned to Baba
and told Him what Balasaheb said to him. Baba said, “Alright, do not
go. We should mean well and do well. Whatever is destined to happen,
will happen.”
1. According to the Hinduism, the earth rests on the head of the Serpent Sheshnag,
Who has 1000 heads.
In the meanwhile, Balasaheb thought it over again and calling
Shama, asked him to accompany him. Then Shama went again to Baba
and after taking His leave started with Balasaheb in the tonga. They
reached Chitali at 9 P.M. and encamped in the Maruti temple. The
office-people had not come so they sat in the temple, talking and
chitchating. Balasaheb was sitting on a mat, reading a newspaper. His
Uparani (upper Dhotar) was spread across his waist and on it a snake
was sitting unnoticed. It began to move with a hissing sound, which
was heard by the peon. He brougt a lantern, saw the snake and raised
an alarm, “serpent, serpent.” Balasaheb was frightened and began to
quiver. Shama was also stunned. Then, he and others moved quietly
and took sticks and clubs in their hands. The snake slowly came down
the waist and moved away from Balasaheb and it was immediately
done to death. Thus this calamity, which was prophesied by Baba, was
averted and Balasaheb’s devotion in Baba was confirmed.

Bapusaheb Buti

A great astrologer, named Nanasaheb Dengle, told Bapusaheb
Buti, who was then in Shirdi, “Today is an inauspicious day for you,
there is danger to your life.” This made Bapusaheb restless. When they
as usual came to Masjid, Baba said to Bapusaheb, “What does this
Nana say? He foretells death for you. Well, you need not be afraid. Tell
him, “Let us see, how death kills.” Then, later in the evening Bapusaheb
went to his privy, for easing himself, where he saw a snake. His servant
saw it and lifted a stone to strike at it. Bapusaheb asked him to get a
big stick, but before the servant returned with the stick, the snake was
seen moving away and soon disappeared. Bapusaheb remembered
Baba’s words of fearlessness.

Amir Shakkar

Amir Shakkar was a native of the village Korhale, in Kopergaon
Taluka. He belonged to the butcher caste. He worked as a commission
agent in Bandra (Mumbai) and was well-known there. He once suffered
from rheumatism, which gave him much pain. He then remembered
Allah (God), left his business and went to Shirdi and prayed to Baba
to relieve him from his malady. Baba then stationed him in the Chavadi.
The Chavadi was then a damp unhealthy place, unfit for such a patient.
Any other place in the village or Korhale itself would have been better
for Amir, but Baba’s word was the command the chief medicine. Baba
did not allow him to come to the Masjid, but fixed him in the Chavadi
every morning and evening; every alternate day Baba went to the
Chavadi in a procession and slept there, so, Amir got Baba’s contact
very often. Amir stayed there for full nine months and then, he got a
disgust for the place. So one night he stealthily left the place and came
to Kopergaon and stayed in a dharmashala. There he saw an old dying
Fakir, who asked him for water. Amir brought it and gave it to him. As
soon as he drank it, he passed away. Now Amir was in a fix. He
thought that, if he went and informed the authorities, he would be held
responsible for the death, as he was the first and sole informant and
knew something about it. He repented for his action, viz. leaving Shirdi
without Baba’s permission and prayed to Baba. He then determined to
return to Shirdi and same night he retreated, remembering and muttering
Baba’s name all the way and reached Shirdi before day-break, and
became free from anxiety. Then he lived in the Chavadi in perfect
accordance with Baba’s wishes and orders, and got himself cured. One
night it so happened that, Baba cried at midnight. “Oh Abdul, some
devilish creature is dashing against the side of my bed.” Abdul came
with a lantern, examined Baba’s bed but found nothing. Baba asked
him to examine carefully all the place and began to strike the ground
with His Satka. Seeing this Leela of Baba, Amir thought that, Baba
might have suspected some serpent there. Amir could know by close
contact with Baba, the meaning of His words and actions. Baba then
saw near Amir’s cushion, something moving. He asked Abdul to bring
in the light and when he brought it, he saw the serpent coiled up there,
moving its head up and down. Thereupon, the serpent was immediately
beaten to death. Thus, Baba gave timely warning and saved Amir’s life.

Hemadpant (Scorpion and Serpent)

(1) At Baba’s recommendation Kaksaheb Dixit was daily reading
the two works of Shri Eknath Maharaj, viz. Bhagwat and Bhavartha
Ramayan and Hemadpant had the good fortune to be one of the
audience, when the reading of the works was going on. Once, when a
portion from the Ramayan relating to Hanuman’s testing Rama’s
greatness according to his mother’s instructions, was being read, all the
listeners were spell-bound. Hemadpant was one of them. A big scorpion
(none knew, where it came from), jumped and sat on the right shoulder
of Hemadpant, on his Uparani (upper Dhotar). First it was not noticed,
but as the Lord protects those who are intent on hearing His stories, he
casually cast a glance over his right shoulder and noticed it. It was
dead silence not a bit moving here or there. It seemed as if, it also
enjoyed the reading. Then by the Lord’s grace, Hemandpant, without
disturbing the audience, took the two ends of his Dhotar, folded them
and brought them together enclosing the scorpion within. Then he went
out and threw it in the garden. (2) On another occasion, some persons
were sitting in the upper floor of Kakasaheb’s Wada, just before nightfall,
when a serpent crept through a hole in the window-frame and sat
coiled up. A light was brought. Though it was first dazzled, yet it sat
still and moved its head up and down. Then many persons rushed
there with sticks and cudgels, but as it sat in an awkward place, no
blow could be dealt. But hearing the noises of men, the serpent went out
hastily through the same hole. Then all the persons present there felt
relieved.

Baba’s Opinion

One devotee, named Muktaram, then said that it was good that the
poor creature escaped. Hemadpant challenged him, saying that serpents
should better be killed. There was a hot discussion between them – the
former contending that serpents and such creatures, should not be
killed, the latter that they should be. As night came on, the discussion
came to an end without any decision being arrived at. Next day, the
question was referred to Baba, Who gave His settled opinion as follows,
“God lives in all beings and creatures, whether they be serpents or
scorpions. He is the Great Wirepuller of the world, and all beings,
serpents, scorpions etc. obey His command! Unless He wills it nobody
can do any harm to others. The world is all dependent on Him and no
one is independent. So we should take pity and love all creatures, leave
off killings and be patient. The Lord (God) is the Protector of all.

Bow to Shri Sai – Peace be to all

Shri Sai Satcharitra -- Chapter 21

Stories of (1) V.H. Thakur (2) Anantrao Patankar
and (3) Pandharpur Pleader

In this chapter, Hemadpant relates the stories of
Vinayak Harishchandra Thakur, B.A., Anantrao
Patankar of Poona and a pleader from Pandharpur. All
these stories are very interesting, which, if very carefully read and
grasped, will lead the readers on to the spiritual path.

Preliminary

It is a general rule that, it is our good luck in the form of
accumulation of merits of past births, that enables us to seek the company
of saints and benefit thereby. As an illustration of this rule, Hemadpant
gives his own instance. He was a resident magistrate of Bandra, a
suburb of Mumbai, for many years. A famous Mohammeden saint,
named Pir Moulana, was living there and many Hindus, Parsis and
many others, who followed different religion used to go to him and take
his darshan. His Mujavar (priest), by name Yunus, pressed Hemadpant
many a time, for going to see him; but for one reason or the other, he
was not able to see him. After many years, his turn came and he was
called to Shirdi, where he was permanently enrolled in Sai Baba’s
Darbar. Unfortunate fellows do not get such contact of the saints. It is
only the fortunate ones that get it.

Institution of Saints

There have been institutions of saints in this world, from time
immemorial. Various saints appear (incarnate) themselves in various
places to carry out the missions allotted to them, but though they work
in different places they are, as it were one. They work in unison under
the common authority of the Almighty Lord, and know fully well, what
each of them is doing in his place and supplement his work where
necessary. An instance illustrating this is given below.

Mr. Thakur

Mr. V.H. Thakur, B.A., was a clerk in the Revenue Department
and he once came to a town, named Vadgaon, near Belgaon (South
Mysore country) along with a survey party. There he saw a Kanarese
saint (Appa) and bowed before him. The saint was explaining a portion
from the book ‘Vichar Sagar’ of Nischal Das (a standard work on
Vedanta) to the audience. When Thakur was taking his leave to go he
said to him, “You should study this book and if you do so, your desires
will be fulfilled and when you go to the north in the discharge of your
duties in future, you will come across a great Saint by your fortune,
and then he will show you the future path and give rest to your mind
and make you happy.”
Then he was transferred to Junnar, where he had to go by crossing
Nhane Ghat. This Ghat was very steep and difficult, and no other
conveyance, other than a buffalo, was of use in crossing it. So he had
to take a buffalo-ride through the Ghat, which was much inconvenient
to him. Thence he was transferred on promotion to Kalyan and there,
he got acquainted with Nanasaheb Chandorkar. He heard much about
Sai Baba from him and wished to see Him. Next day, Nanasaheb had
to go to Shirdi and he asked Thakur to accompany him. He could not
do so, as he had to attend the Thana Civil Court for a civil case. So
Nanasaheb went alone. Thakur went to Thana, but there the case was
postponed. Then he repented for not accompanying Nanasaheb. Still
he left for Shirdi and when he reached there, he found that Nanasaheb
had left the place the previous day. Some of his other friends, whom
he met there, took him to Baba. He saw Baba, fell at His Feet and was
overjoyed. His eyes were full of tears and his hair stood on end. Then
after a while, the omniscient Baba said to him, “The path of this place
is not so easy as the teachings of the Kanarese saint Appa, or even as
the buffalo-ride in the Nhane Ghat. In this spiritual path you have to
put in your best exertion, it is very difficult.” When Thakur heard these
significant words, which only he knew, he was overwhelmed with joy.
He came to know that, the word of the Kanarese saint had turned true.
Then joining both hands and placing his head on Baba’s Feet, he
prayed that, he should be accepted and blessed. Then, Baba said,
“What Appa told you was all right but these things have to be practised
and lived. Mere reading won’t do. You have to think and carry out
what you read, otherwise it is of no use. Mere book-learning, without
the grace of the Guru and self-realization is of no avail.” The theoretical
portion was read from the work ‘Vichar Sagar’ by Thakur but the
practical way was shown to him at Shirdi. Another story given below,
will bring out this truth more forcibly.

Anantrao Patankar

One gentleman from Poona by name Anantrao Patankar, wished
to see Baba. He came to Shirdi and took Baba’s darshan. His eyes were
satisfied and he was much pleased. He fell at Baba’s Feet and after
performing proper worship said to Baba, “I have read a lot, studied
Vedas, Vedants and Upanishads, and heard all the Puranas but still,
I have not got any peace of mind so I think all my reading was useless.
Simple ignorant devout persons are better than myself. Unless the mind
becomes calm, book learning is of no avail. I have heard from many
people that, You easily give peace of mind to so many people by Your
mere glance and potent word so I have come here, please take pity on
me and bless me.” Then Baba told him a parable, which was as follows :

Parable of Nine Balls of Stool (Nava-vidha Bhakti)

‘Once a merchant came here. Before him a mare passed her stool
(nine balls of stool). The merchant intent on his quest, spread the end
of his Dhotar and gathered all the nine balls in it, and thus he got
concentration (peace) of mind.’
Mr. Patankar could not make out the meaning of this story so, he
asked Ganesh Damodar alias Dada Kelkar, “What does Baba mean by
this?” He replied, “I too do not know all that Baba says and means but
at His inspiration I say what I come to know. The mare is God’s grace
and the nine balls excreted are the nine forms or types of Bhakti, viz.
(1) Shravan (hearing); (2) Kirtan (praying); (3) Smaran (remembering);
(4) Padasevan (resorting to the feet); (5) Archan (worship); (6) Namaskar
(bowing); (7) Dasya (service); (8) Sakhyam (friendship); (9) Atmanivedan
(surrender of the self). These are the nine types of Bhakti. If any of these
is faithfully followed, Lord Hari will be pleased and manifest Himself
in the home of the devotee. All the Sadhanas, viz. Japa (vocal worship),
Tapa (penance), Yoga practice and studying the scriptures and
expounding them are quite useless, unless they are accompanied by
Bhakti, i.e. devotion. Knowledge of the Vedas or fame as a great Dnyani
and mere formal Bhajan (worship) are of no avail. What is wanted is
full devotion. Consider yourself as the merchant or seeker after the
truth, and be anxious and eager like him to collect or cultivate the nine
types of devotion. Then, you will attain stability and peace of mind.”
Next day when Patankar went to Baba for salutation, he was
asked whether he collected the ‘nine balls of stool.’ Then he said that
he being a poor fellow, should first be graced by Baba and he would
be able to collect them. Then Baba blessed and comforted him, saying
that he would attain peace and welfare. After hearing this, Patankar
became overjoyed and happy.

The Pandharpur Pleader

We shall close this chapter with a short story showing Baba’s
omniscience and His using it for correcting people and setting them on
the right path. Once a pleader from Pandharpur came to Shirdi, went
to the Masjid, saw Sai Baba, fell at His Feet and without being asked
offered some Dakshina and sat in a corner, eager to hear the talk, that
was going on. Then Baba turned His face towards him and said, “How
cunning the people are! They fall at the Feet, offer Dakshina, but abuse
behind me. Is it not amazing?” This cap (remark) fitted the pleader and
he had to wear (take) it. None understood the remark. The pleader
grasped it but kept silent. When they returned to the Wada, the pleader
said to Kakasaheb Dixit,. “What Baba remarked was perfectly right. The
dart (remark) was aimed at me, it was a hint to me, that I should not
indulge in reviling or scandalizing others (calling names). When the
sub-judge or munsiff of Pandharpur (Mr. Noolkar) came and stayed
here for the improvement of his health, a discussion about this matter
was going on in the bar-room at Pandharpur. It was said or discussed
there, whether the ailments from which the sub-judge suffered were,
ever likely to be got rid of without medicines, by merely going after Sai
Baba, and whether it was proper for an educated man like the sub-judge
to take recourse to such methods. The sub-judge was taken to task, i.e.
he was criticised, as also Sai Baba. I also took part in this affair and
now, Sai Baba showed the impropriety of my conduct. This is not a
rebuke to me but a favour, a lesson, that I should not indulge in any
scandal or slander of others, and not interfere unnecessarily in others’
affairs.”
Shirdi is about 50 Kos (Kos = 3 miles = 4.8 km) from Pandharpur
still Baba, by His omniscience, knew what transpired there in the barroom.
The intervening places – rivers, jungles and mountains – were no
bar to His all-perceiving sight and He could see or read the hearts of
all, and there was nothing secret or veiled from Him. Everything, far or
near, was open and clear to Him as broad as daylight. Let a man be far
or near, he cannot avoid the all-pervading gaze of Sai Baba. From this
incident, the pleader took the lesson that, he should never speak ill of
others or unnecessarly criticise. Thus, his evil tendency was completely
got rid of and he was set on the right path.
Though, the story refers to a pleader, still it is applicable to all. All
should therefore, take this lesson to heart and benefit thereby.
Sai Baba’s greatness is unfathomable, so are His wonderful Leelas.
His life is also such, for He is Para-Brahma (Almighty God) Incarnate.

Bow to Shri Sai – Peace be to All

Shri Sai Satcharitra -- Chapter 20

Das Ganu’s Problem solved by Kaka’s Maid-servant
In this chapter, Hemadpant describes, how Das Ganu’s
problem was solved by Kakasaheb Dixit’s maid-servant.

Preliminary

God was originally formless. He assumed a form for the sake of
Bhaktas. With the help of Maya, He played the part of an Actor in the
big drama of the universe. Let us remember and visualize Shri Sai. Let
us go to Shirdi and see carefully the programme after the noon-Arati.
After the Arati ceremony was over, Sai used to come out of the Masjid
and standing on its edge, distribute Udi to the devotees with very kind,
gracious and loving looks. The Bhaktas also got up with equal fervour,
clasped His Feet and had the bliss of Udi. Baba passed handfuls of Udi
into the palms of the devotees and marked their foreheads with Udi
with His own hands. The love He bore for them in His heart, was
boundless. Then He addressed the Bhaktas, “Oh Bhau, go home to take
your lunch, you Anna, go to your lodgings, you Bapu, enjoy your meal”.
In this way, He accosted each and every devotee and sent them home.
Even now you can have the pleasure of these sights, if you bring into
play your imagination. Now, bringing Sai in our mental vision, let us
meditate on Him, from His Feet upwards to His face, prostrating before
Him humbly, lovingly and reverentially.

Isha Upanishad

Das Ganu once started to write a Marathi commentary on the Isha
Upanishad. Let us first give a brief idea of this Upanishad, before
proceeding further. It is called ‘Mantropanishad’, as it is embodied in
the Mantras of the Vedic Sanhita. It constitutes the last or the 40th
chapter of the Vajasaneyi Sanhita (Yajurveda) and it is therefore, called
Vajasaneyi Sanhitopanishad. Being embodied in Vedic Sanhitas, this is
regarded as superior to all other Upanishads, which are in the
Brahmanyaks and Aranyakas (explanatory treaties on Mantras and
rituals). Not only this, other Upanishads are considered to be
commentaries on the truths, mentioned briefly in the Isha Upanishad.
For instance, the biggest of the Upanishads, viz. the Brihadaranyaka
Upanishad, is considered by Pandit Satawalekar to be a running
commentary on the Isha Upanishad.
Professor R.D. Ranade says, “The Ishopanishad is quite a small
Upanishad and yet it contains many facts, which show an
extraordinarily piercing insight. Within the short compass of 18 verses
it gives a valuable mystical description of the Atma, a description of the
ideal sage who stands unruffled in the midst of temptations and sorrows,
an adumbration of the doctrine or Karma Yoga, as later formulated. The
most valuable idea, that lies at the root of the Upanishad, is that of a
logical synthesis between the two opposites of knowledge and work,
which are both required according to the Upanishad to be annulled in
a higher synthesis.” (Page 24 of the Constructive Survey of the
Upanishadic Philosophy). In another place he says that “The poetry of
the Ishopanishad is a co-mixture of moral, mystical and metaphysical
knowledge (ibid, page 41).”
From the brief description given above, about this Upanishad, one
can see how difficult it is to translate this Upanishad in a vernacular
language and bring out its exact meaning. Das Ganu translated it in
Marathi ‘Ovi’ metre, verse by verse; but as he did not comprehend the
gist or essence of the Upanishad, he was not satisfied with his
performance. On being dis-satisfied he consulted some learned men,
regarding his doubts and difficulties, and discussed it with them at
great length. They did not solve them nor did they give him any rational
and satisfactory explanation. So Das Ganu was a little restless over this
matter.

Sadguru only Competent and Qualified to Explain

As we have seen this Upanishad is the quint-essence of the Vedas.
It is the science of self-realization, it is the scythe or weapon which can
rend asunder the bondage of life and death and make us free. Therefore,
he thought that, he, who has himself attained self-realization, can only
give him the true or correct interpretation of the Upanishad. When
nobody could satisfy Das Ganu, he resolved to consult Sai Baba about
this. When he got an opportunity to go to Shirdi, he saw Sai Baba,
prostrated himself before Him, and mentioned his difficulties about the
Isha Upanishad, and requested Him to give the correct solution. Sai
Baba blessed him and said, “You need not be anxious, there is no
difficulty about the matter, the maid-servant of Kaka (Kakasaheb Dixit)
will solve your doubts at Ville Parle on your way home.” The people
who were present there and heard this, thought that Baba was joking,
and said, “How could an illiterate maid-servant solve difficulties of this
mystic nature;” but Das Ganu thought otherswise. He was sure that,
whatever Baba spoke must come true, as Baba’s word was the decree
of Brahma (Almighty).

Kaka’s Maid-servant

Fully believing Baba’s words, he left Shirdi and came to Ville Parle
(a suburb of Mumbai), and stayed with Kakasaheb Dixit. There the next
day, when Das Ganu was enjoying his morning nap (some say, when
he was engaged in worship), he heard a poor girl singing a beautiful
song in clear and melodious tone. The theme of the song was a crimson
coloured Sari, how nice it was, how fine was its embroidery, how
beautiful were its borders etc. He liked the song so much that he came
out and saw that, it was being sung by a young girl, the sister of
Namya, who was a servant of Kakasaheb. The girl was cleaning vessels
and had only a torn rag on her person. On seeing her impoverished
condition and her happy temperament, Das Ganu felt pity for her; and
when Rao Bahadur M.V. Pradhan, gave him a pair of Dhotars the next
day, he requested him to give a Sari to the poor little girl also. Rao
Bahadur bought a good Chirdi (small Sari) and presented it to her. Like
a starved person getting delicious dishes to eat, her joy knew no bounds.
Next day she wore the new Sari and out of great joy and merriment,
whirled and danced around and played ‘Fugadi’ with other girls. The
following day she kept the new Sari in her box at home and came in
the old and torn rags but she looked as merry as she was the previous
day. On seeing this Das Ganu’s pity transformed into admiration. He
thought that the girl being poor, had to wear a torn rag but now she
had a new Sari, which she kept in reserve and putting on the old rag,
strutted herself, showing no trace of sorrow or dejection. Thus, he
realized that, all our feelings of pain and pleasure depend upon the
attitude of our mind. On thinking deeply over this incident he realized
that, a man ought to enjoy whatever God has bestowed on him in the
firm conviction that, He besets everything from all sides; and that,
whatever is bestowed on him by God must be for his good. In this
particular case, the impoverished condition of the poor girl, her torn rag
and the new Sari, the donor, the donee and the deal were all parts of
the Lord and pervaded by Him. Here, Das Ganu got a practical
demonstration of the lesson of the Upanishad – the lesson of contentment
with one’s own lot with the belief that whatever happens, is ordained
by God, and is ultimately good for us.

Unique Method of Teaching

From the above incident the reader will see that, Baba’s method
was unique and varied. Though Baba never left Shirdi, He sent some
to Machchindragad, some to Kolhapur or Solapur, for practising
Sadhanas. To some He appeared in His usual form, to some He appeared
in waking or dream states, day or night, and satisfied their desires. It
is impossible to describe all the methods, that Baba used in imparting
instructions to His Bhaktas. In this particular case, He sent Das Ganu
to Ville Parle, where he got his problem solved, through the maidservant.
To those who say that it was not necessary to send away Das
Ganu and that, Baba could have personally taught him; we say that
Baba followed the right or best course, or how else could Das Ganu
learn a great lesson, that the poor maid-servant and her sari were
pervaded by the Lord.
Now we close the chapter with another beautiful extract about
this Upanishad.

The Ethics of the Isha

“One of the main features of the Isha Upanishad, is the ethical
advice it offers and it is interesting to note that, the ethics of the
Upanishad are definitely based upon the metaphysical position, given
in it. The very opening words of the Upanishad tell us that, God
pervades everything. As a corollary, from this metaphysical position the
ethical advice it offers is that, a man ought to enjoy whatever God
bestows on him in the firm belief, that, as He pervades everything,
whatever is bestowed on him by God, must be good. It follows naturally
that, the Upanishad forbids us from coveting another man’s property.
In fact, we are fittingly taught here a lesson of contentment with one’s
own lot in the belief that, whatever happens, is divinely ordained and
hence, it is good for us. Another moral advice is that, man must spend
his life-time always in doing action, specifically the Karmas enjoined in
the Shastras, with resignation to His will. Inactivity, according to this
Upanishad, would be the canker of the soul. It is only when a man
spends his life-time in doing actions in this manner, that, he can hope
to attain the ideal of Naishkarmya. Finally, the text goes on to say that
a man, who sees all beings in the self and sees the self as existing in
all beings in fact, for whom all beings and everything that exists have
become the Self – how can such a man suffer infatuation? What ground
would such a man have for grief? Loathfulness, infatuation and grief
verily proceed from our not being able to see the Atma in all things. But,
a man who realizes the oneness of all things, for whom everything has
become the Self must ipso facto, cease to be affected by the common
foibles of humanity.” (Page 169-170 of The Creative Period by Messrs.
Belvalkar and Ranade).

Bow to Shri Sai – Peace be to all

Shri Sai Satchartra -- Chapter 18 & Chapter 19

How Hemadpant was accepted and blessed –
Stories of Mr. Sathe and Mrs. Deshmukh –
Encouraging Good Thoughts to Fruition – Variety in
Upadesh – Teachings regarding Slander and
remuneration for Labour

In the last two chapters Hemadpant described how a rich
gentleman, aspiring for quick Brahma-gnyan, was treated by Baba and
now in these two chapters, he describes how Hemadpant, himself, was
accepted and blessed by Baba, how Baba encouraged good thoughts
and fructified them, and His teachings regarding self-improvement,
slander and remuneration for labour.

Preliminary

It is a well-known fact that, the Sadguru looks first to the
qualification of his disciples and then gives them suitable instructions,
without unsettling their minds in the least, and leads them on towards
the goal of self-realization. In this respect some say that, what the
Sadguru teaches or instructs should not be divulged to others. They
think that their instructions, become useless if they are published. This
view is not correct. The Sadguru is like a monsoon cloud. He pours
down profusely, i.e. scatters widely his nectar-like teachings. These we
should enjoy and assimilate to our heart’s content and then, serve
others with them without any reservation. This rule should apply, not
only to what he teaches in our waking state but to the visions he gives
us in our dreams. To quote an instance, Budhakaushik Rishi published
his celebrated Ram-raksha Stotra, which he had seen in his dream.
Like a loving mother forcing bitter, but beneficial medicines down
the throats of her children for the sake of their health, Sai Baba imparted
spiritual instructions to His devotees. His method was not veiled or
secret but quite open. The devotees who followed His instructions, got
their object. Sadgurus, like Sai Baba open our (eyes of the) intellect
and show us the divine beauty of the self, and fulfil our tender
longings of devotion. When this is done our desire for sense-objects
vanishes, twin fruits of Vivek (discrimination) and Vairagya (dispassion
or non-attachment) come to our hands and knowledge sprouts up even
in the sleep. All this we get when we come in contact with saints
(Sadguru), serve them and secure their love. The Lord, Who fulfils the
desires of His devotees comes to our aid, removes our troubles and
sufferings, and makes us happy. This progress or development is entirely
due to the help of the Sadguru, who is regarded as the Lord Himself.
Therefore, we should always be after the Sadguru, hear His stories, fall
at His Feet and serve Him. Now, we come to our main story.

Mr. Sathe

There was a gentleman, named Mr. Sathe, who had attained some
publicity many years ago during Crawford Regime, which was put
down by Lord Reay, the Governor of Mumbai. He suffered severe losses
in trade. Other adverse circumstances gave him much trouble and made
him sad and dejected. Being restless, he thought of leaving home and
going out to a distant place. Man does not generally think of God, but
when difficulties and calamities overtake him, he turns to Him and
prays for relief. If his demerits have come to an end, God arranges his
meeting with a saint, who gives him proper directions regarding his
welfare. Mr. Sathe had similar experience. His friends advised him to
go to Shirdi, where so many people were flocking to get Sai Baba’s
darshan, for getting peace of mind and the satisfaction of their wants.
He liked the idea and at once came to Shirdi in 1917. Seeing Baba’s
form, which was like Eternal Brahma, Self-luminous, Peerless and Pure,
his mind lost its restlessness and became calm and composed. He
thought that it was the accumulation of merits in his former births, that
brought him to the Holy Feet of Baba. He was a man of strong will. He
at once, started to make a Parayan (study) of Guru Charitra. When the
reading was finished in the Saptah (seven days), Baba gave him a
vision that night. It was to this effect : Baba, with Guru Charitra in His
hand was explaining its contents to Mr. Sathe, who was sitting in front
and listening carefully. When he woke up he remembered the dream
and felt very happy. He thought that, it was extremely kind of Baba,
Who awakens souls, like his, that are snoring in ignorance and makes
them taste the nectar of Guru Charitra. Next day, he informed Kakasaheb
Dixit of this vision and requested him to consult Sai Baba, regarding its
meaning or significance – whether one Saptah (week’s) reading was
sufficient or whether he should begin again. Kakasaheb Dixit, when got
a suitable opportunity, asked Baba, “Deva, what did you suggest to Mr.
Sathe by this vision? Whether he should stop or continue the Saptah?
He is a simple devotee, his desire should be fulfilled” Then Baba
replied, “He should make one more Saptah of the book, if the work be
studied carefully the devotee will become pure and will be benefitted,
the Lord will be pleased and will rescue him from the bondage of the
mundane existence.”
At this time Hemadpant was present there. He was shampooing
Baba’s Legs. When he heard Baba’s word he thought in his mind,
“What! Mr. Sathe read for a week only and got a reward and I am
reading it for forty years with no result! His seven days’ stay here
becomes fruitful, while my seven years’ stay (1910 to 1917) goes for
nothing. Like a Chatak bird I am ever waiting for the Merciful cloud
(Baba) to pour its nectar on me and bless me with His instruction.” No
sooner did this thought cross his mind, Baba knew it then and there.
It was the experience of the Bhaktas that Baba understood all their
thoughts, and that He suppressed the evil thoughts and encouraged the
good ones. Reading Hemadpant’s mind, Baba at once asked him to get
up, go to Shama (Madhavrao Deshpande), get from him Rs. 15/- as
Dakshina, sit and chitchat with him for a while and then return. Mercy
dawned in Baba’s mind and so he issued this order. And who could
disobey Baba’s order?
Hemadpant immediately left the Masjid and came to Shama’s
house. He had just bathed and was wearing a Dhotar. He came out and
asked Hemadpant, “How is it that you are here now? It seems that you
have come from the Masjid. Why do you look restless and dejected?
Why are you alone? Please sit and rest, while I shall do my worship
and return. In the meanwhile you please take Paan-Bida(leaves and
betal nuts etc.), let us then, have a pleasant chat.” After saying this he
went inside and Hemadpant sat alone in the verandah. He saw in the
window a well-known Marathi book, named ‘Nath Bhagwat.’ This is
a commentary by the saint Eknath on the eleventh Skandha (chapter)
of the bigger Sanskrit work, the Bhagwat. At the suggestion or
recommendation of Sai Baba, Messrs. Bapusaheb Jog and Kakasaheb
Dixit read Bhagwad Gita daily, with its Marathi commentary named
Bhavartha Deepika or Dnyaneshwari (A dialogue between Krishna and
His friend-devotee Arjun) and Nath Bhagwat (A dalogue between
Krishna and His servant devotee Uddhav) and also Eknath’s other big
work, viz., Bhavartha Ramayan. When devotees came to Baba and
asked Him certain questions, He some times answered them in part and
asked them to go and listen to the readings of the above-mentioned
works, which are the main treatises of Bhagwat Dharma. When the
devotees went and listened, they got full and satisfactory replies to their
questions. Hemadpant also used to read daily some portions of Nath
Bhagwat.
That day he did not complete the daily portion of his reading, but
had left it unfinished in order to accompany certain devotees who were
going to the Masjid. When he took up the book from Shama’s window
and casually opened it, he found to his surprise, that the unfinished
portion opened up. He thought that Baba sent him very kindly to
Shama’s house for enabling him to complete his daily reading. So, he
went through the unfinished portion and completed it. As soon as this
was over, Shama, after doing his worship came out and the following
conversation took place between them.
Hemadpant : I have come with a message from Baba. He has
asked me to return with Rs. 15/- as Dakshina from you, also to sit with
you for a while and have a pleasant chitchat and then, return to the
Masjid with you.
Shama (with surprise) : I have no money to give. Take my 15
Namaskars (prostrations) in lieu of rupees as Dakshina to Baba.
Hemadpant : Alright, your Namaskars are accepted. Now let us
have some chitchat. Tell me some stories and Leelas of Baba, which will
destroy our sins.
Shama : Then sit here for a while! Wonderful is the sport (Leela)
of this God (Baba). You know it already. I am a village rustic, while you
are an enlightened citizen. You have seen some more Leelas, since your
coming over here. How should I describe them before you? Well, take
these leaves, betel nut and chuna and have the Paan-Bida, while I go
in, dress myself and come out.
In a few minutes Shama came out and sat talking with Hemadpant.
He said, “The Leela of this God (Baba) is inscrutable; there is no end
to His Leelas. Who can see them? He plays or sports with His Leelas,
still He is beyond (unaffected by) them. What do we rustics know? Why
does not Baba Himself tell stories? Why does He send learned men like
you to fools like me? His ways are inconceivable. I can only say that
they are not human.” With this preface Shama added, “I now remember
a story, which I shall relate to you. I know it personally. As a devotee
is resolute and determined, so, is Baba’s immediate response. Some
times Baba puts the devotees to severe test and then, gives them
‘Upadesh’ (instructions)”.
As soon as Hemadpant heard the word ‘Upadesh’, a flash of
lightning crossed through his mind. He at once, remembered the story
of Mr. Sathe’s Guru Charitra reading and thought that, Baba might
have sent him to Shama in order to give peace to his restless mind.
However, he curbed this feeling and began to listen to Shama’s stories.
They all showed, how kind and affectionate Baba was to His devotees.
Hemadpant began to feel joy, on hearing all these. Then, Shama began
to tell the following story :

Mrs. Radhabai Deshmukh

There was an old woman, by the name Radhabai. She was the
mother of one Khashaba Deshmukh. Hearing Baba’s fame she came to
Shirdi with the people of Sangamner. She took Baba’s darshan and was
much satisfied. She loved Baba intimately and resolved in her mind
that, she should accept Baba as her Guru and take some Upadesh from
Him. She determined to fast herself unto death, so long as Baba did not
accept her and give her any Upadesh or Mantra. She stayed in her
lodging and stopped taking any food or water for three days. I was
frightened by this ordeal of the old woman and interceded with Baba
on her behalf. I said, “Deva, what is this You have started? You drag
so many persons here. You know that old lady. She is very obstinate
and depends on You. She has resolved to fast unto death, if You don’t
accept and instruct her. If anything worse happens, people will blame
You and say that Baba did not instruct her and as a consequence, she
met her death. So take some mercy on her, bless her and instruct her.”
On seeing her determination Baba sent for her, and made her change
her mind, by addressing as follows :
“Oh Mother, why do you have to subject yourself to unnecessary
tortures? You are My mother and I am your child. Take pity on Me and
hear Me through. I tell you My own story, which if you listen carefully,
will do you good. I had a Guru. He was a great saint and most merciful.
I served him long, very long, still he would not blow any Mantra into
My ears. I had keen desire, never to leave him, but to stay with and serve
him, and at all costs receive some instructions from him. But he had his
own way. He first got my head shaved and asked Me for two paise as
Dakshina. I gave the same at once. You may say that, as My Guru was
perfect, why should he ask for money and how should he be called
desireless? The reply is that, he never cared for coins. What had he to
do with them? His two paise were (1) Firm faith and (2) Patience or
perseverance. I gave these two paise to him and he was pleased.”
“I resorted to My Guru for 12 years. He brought Me up. There was
no dearth of food and clothing. He was full of love or say, he was love
incarnate. How can I describe it? He loved Me most. Rare is a Guru like
him. When I looked at him, he seemed as if he was in deep meditation
and then, we both were filled with bliss. Night and day, I gazed at him,
with no thought of hunger and thirst. Without him, I felt restless. I had
no other subject to meditate upon, nor any other thing than My Guru
to attend. He was My sole refuge. My mind was always fixed on him.
This Nishtha (firm faith) is one paisa of Dakshina. Saburi (Patience or
perseverance) is the other paisa. I waited patiently and served My Guru.
This Saburi will ferry you across the sea of this mundane existence.
Saburi removes all sins and afflictions, gets rid of calamities in various
ways, and casts aside all fear, and ultimately, gives you success.
Saburi is the mine of virtues, consort of good thought”. Nishtha (faith)
and Saburi (patience) are like twin sisters, loving each other very
intimately.
“My Guru never expected any other thing from Me. He never
neglected Me, but protected Me at all times. I lived with him and was
some times away from him still I never felt the absence of his love. He
always protected Me by his glance, just as the tortoise feeds her young
ones, whether they are near her or away from her on the other side of
the bank, by her loving glances. Oh mother, My Guru never taught Me
any Mantra then, how shall I blow any Mantra in your ears? Just
remember that Guru’s tortoise-like loving glance gives us happiness.
Do not try to get Mantra or Upadesh from anybody. Make Me the sole
object of your thoughts and actions and you will, no doubt, attain
Paramartha (the spiritual goal of life). Look at Me whole-heartedly
and I, in turn, look at you. Sitting in this Masjid, I speak the truth,
nothing but the truth. No Sadhana or proficiency in the six Shastras,
is necessary. Have faith and confidence in your Guru. Believe that,
Guru is the sole Actor or Doer. Blessed is he, who knows the greatness
of his Guru and thinks him to be Hari, Hara and Brahma (Trimurti)
Incarnate”.
Instructed in this way, the old lady was convinced she bowed to
Baba and gave up her fast.

Hearing this story carefully and attentively, and marking its
significance and appropriateness, Hemadpant was most agreeably
surprised. On seeing this wonderful Leela of Baba, he was moved from
top to toe, he was overflowing with joy, his throat was choked and he
was not able to utter a single word. Shama, on seeing him in this
condition, asked him, “What is the matter with you, why are you silent?
How shall I describe the innumerable leelas of Baba?"
Just at this time the bell in the Masjid began to ring, proclaiming
that, the noon-worship and Arati ceremony had begun. Therefore, Shama
and Hemadpant hurried to the Masjid. Bapusaheb Jog had just started
the worship. Women were up in the Masjid and men were standing
below in the open courtyard, and they were all singing the Arati in
chorus to the accompaniment of drums. Shama went up, pulling
Hemadpant with him. He sat to the right and Hemadpant in front of
Baba. On seeing them, Baba asked Hemadpant to give the Dakshina
brought from Shama. He replied that Shama gave Namaskars in lieu of
Rupees, and that he was there in person. Baba said, “Alright, now let
Me know whether you both had a chitchat, and if so, tell Me all that
you talked about.” Not minding the sounds of the bell, the drum and
the chorus songs, Hemadpant was eager to tell Baba what they had
talked about and started to narrate it. Baba was also anxious to hear
and so, He left the bolster and leaned forward. Hemadpant said all that
they talked about, was very pleasant specially, the story of the old lady
was most wonderful and that, on hearing it, he thought that, His Leela
was inexplicable and under the guise of that story, He really blessed
him. Baba then said, “Wonderful is the story. How were you blessed?
I would like to know everything in detail from you, so, tell Me all about
it!” Then, Hemadpant related in full, the story, which he had heard a
little while before and which had made a lasting impression on his
mind. Hearing this, Baba was much pleased and asked him, “Did the
story strike you and did you catch its significance?” He replied, “Yes
Baba, the restlessness of my mind has vanished and I have got true
peace and rest, and come to know the true path.”
Then Baba spoke as follows , “My method is quite unique.
Remember well, this one story and it will be very useful. To get the
knowledge (realization) of the self, Dhyan (meditation) is necessary. If
you practise it continuously, the Vrittis (subtle thoughts) will be pacified.
Being quite desireless, you should meditate on God, who is in all the
creatures and when the mind is concentrated, the goal will be achieved.
Meditate always on My Formless Nature, which is knowledge incarnate,
consciousness and bliss. If you cannot do this, meditate on My Form
from top to toe, as you see here night and day. As you go on doing this,
your Vrittis will be single-pointed, and the distinction between the
Dhyata (meditator), Dhyana (act of meditation), Dhyeya (thing meditated
upon) will be lost, and the meditator will be one with the consciousness
and be merged in the Brahma. The (mother) tortoise is on one bank of
the river and her young ones are on the other. She gives neither milk,
nor warmth to them. Her mere loving glance gives them nutrition. The
young ones do nothing but remember (meditate upon) their mother. The
tortoise glance is to the young ones, the only source of sustenance and
happiness. Similar is the relation between the Guru and disciples.”
When Baba uttered these words, the chorus of the Arati songs was
over and all cried out loudly in unison, “Victory be to our Sadguru Sai
Maharaj, Who is Pure Consciousness, Knowledge and Bliss.” Dear
readers let us imagine that we are at this time standing amongst the
crowd in the Masjid and let us join them in this Jai Jai Kaar.
After the Arati ceremony was over Prasad was distributed.
Bapusaheb Jog came forward as usual and after saluting Baba, gave
into His palm a handful of sugar-candy. Baba pushed all this into the
hands of Hemadpant and said to him, “If you take this story to heart
and remember it well, your state will be sweet as the sugar-candy, all
your desires will be fulfilled and you will be happy.” Hemadpant
bowed down to Baba, and implored, “Do favour me like this, bless and
protect me always!” Baba replied, “Hear this story, meditate on it and
assimilate its spirit. Then you will always remember and meditate on
the Lord, Who will manifest Himself to you.”
Dear readers! Hemadpant got Prasad of sugar-candy, and we now
get the Prasad of sugar-candy or nectar of this story. Let us drink it to
our heart’s content, meditate on it and assimilate it, and be strong and
happy by Baba’s grace. Amen!
Towards the end of the 19th chapter Hemadpant had dealt with
some other matters, which are given below.

Baba’s Advice regarding our Behaviour

The following words of Baba are of general welfare and invaluable.
If they are kept in mind and acted upon, they will always do you good.
“Unless there is some relationship or connection, nobody goes anywhere.
If any men or creatures come to you, do not discourteously drive them
away but receive them well, and treat them with due respect. Shri Hari
(God) will be certainly pleased, if you give water to the thirsty, bread
to the hungry, clothes to the naked and your Verandah to strangers for
resting. If anybody wants any money from you and you are not inclined
to give, do not give but do not bark at him like a dog. Let anybody speak
hundreds of things against you, do not resent by giving any bitter reply.
If you tolerate such things you will certainly be happy. Let the world
go topsy-turvy, you remain where you are. Standing in your own place
look on calmly at the show of all things passing before you. Demolish
the wall of differnce that separates you from Me, and then the road for
our meeting will be clear and open. The sense of differentiation as I and
thou, is the barrier, that keeps away the disciple from his Master and
unless that is destroyed the state of union is not possible, “Allah
Malik”, i.e. God is the sole Proprietor, nobody else is our Protector. His
method of work is extra-ordinary, invaluable and inscrutable. His Will
be done and He will show us the way, and satisfy our heart’s desires.
It is on account of Rinanubandh (former relationship) that we have
come together, let us love and serve each other and be happy. He who
attains the supreme goal of life is immortal and happy, all others merely
exist, i.e. live so long as they breathe.”

Encouraging Good Thoughts to Fruition

It is interesting to note how Sai Baba encouraged good thoughts.
You have to surrender yourself completely to Him with love and devotion
and then you will see how He helps you, through out. Some saint has
said that, when you get a good thought, immediately after awakening
from sleep, and if you develop the same afterwards during the day, your
intellect will be unfolded and your mind will attain calmness.
Hemadpant wanted to try this. One Wednesday night before going to
bed, he thought “Tomorrow is Thursday – an auspicious day and the
place, viz. Shirdi is so holy; so, let me pass the whole day in remembering
and celebrating Ram-naam”, and then, he slept off. Next morning when
he got up he remembered without any effort, the name of Ram and was
much pleased. After finishing his morning duties, he went to see Baba
with flowers. When he left Dixit Wada and was passing by Buti Wada
(present Samadhi Mandir) he heard a beautiful song, that was being
sung nicely by one Aurangabadkar in the Masjid, before Baba. The song
was “Guru-kripanjan payo mere bhai” etc. by Eknath, in which he says
that ‘he got collyrium in the form of his Guru’s grace which opened his
vision and made him see Ram, in and out, in sleep, dream and waking
state and everywhere’. There were so many songs but why was this
song particularly chosen by Aurangabadkar, a devotee of Baba? Is this
not a curious coincidence arranged by Baba to amplify the determination
of Hemadpant to sing unceasingly Ram-naam during the day?
All saints agree and lay stress upon the efficacy of uttering Ram’s
(God’s) name, in fulfilling the ambitions of the Bhaktas and in protecting
and saving them from all calamities.

Variety in Upadesh – Slanderer Condemned

Sai Baba required no special place nor any special time for giving
instructions. Whenever any occasion demanded, He gave them freely.
Once it so happened that, a Bhakta of Baba, reviled someone behind his
back before other people. On leaving aside merits he dwelt on the faults
of his brother and spoke so sarcastically that, the hearers were disgusted.
Generally we see that, people have a tendency to scandalize others unnecessarily
and this brings on ill-feelings. Saints see scandal in another
light. They say that there are various ways of cleansing or removing
dirt, viz. by means of water and soap etc. but a scandal-monger has got
a way of his own. He removes the dirt (faults) of others by his tongue,
so in a way, he obliges the person, whom he reviles and for this he is
to be thanked. Sai Baba had His own method of correcting the scandalmonger.
He knew by His omniscience what the slanderer had done and
when He met him at noon, near the Lendi, Baba pointed out to him a
pig, that was eating filth near the fence and said to him, “Behold, how,
with what relish it is gulping filth. Your conduct is similar. You go on
reviling your own brethren to your heart’s content. After performing
many deeds of merit you are born as a human and if you act like this,
how can Shirdi help you in any way?” Needless to say that the Bhakta
took the lesson to his heart and went away.
In this way Baba went on giving instructions, whenever necessary.
If these are borne in our minds and acted upon, the spiritual goal
(realization) is not far off. There is a proverb, which says, “If there be
my Hari (Lord), He will feed me on my cot.” This proverb is only true
in respect of food and clothing, but if anyone believing this, sits idle and
does nothing in spiritual matters, he will be ruined. One has to exert
himself to his utmost for attaining self-realization. The more he
endeavours, the better for him.
Baba said that He was Omnipresent, transcending land, air,
world, light and heaven, and that He was not localised. To remove the
misunderstanding of those who thought that, Baba was only His body
– three cubits and a half in length, He Incarnated Himself in this Form,
and if any devotee meditated on Him, day and night, with complete
self-surrender, he experienced complete union with Him, like
sweetness and sugar, waves and sea, eye and its sight. He who wants
to get rid of the cycle of births and deaths, should lead a righteous life
with his mind calm and composed. He should not speak harshly to
anyone, so as to hurt him. He should always engage himself in good
actions, should do his duties and surrender himself, heart and soul, to
Him. He need not then be afraid of anything. He, who trusts Him
entirely, hears and expounds His Leelas and does not think of anything
else, is sure to attain self-realization. Baba asked many to remember His
name and to surrender to Him but to those, who wanted to know, who
they were (“Who am I”), He advised Shravan (study) and Manan
(contemplation). To some, He advised remembering God’s name, to
others, hearing His Leelas; to some, worship of His Feet to others,
reading and studying Adhyatma Ramayan, Dnyaneshwari and other
sacred scriptures. Some, He made sit near His Feet; some, He sent to
Khandoba’s temple and some, He advised the repetition of the thousand
names of Vishnu, and some, the study of Chhandogya Upanishad and
Gita. There was neither any limit, nor any restriction to His instructions.
He gave in person or by visions and dreams. To someone addicted to
drink, He appeared in his dream, sat on his chest, pressed it and left
him after he gave a promise, not to touch liquor anymore. To some He
explained some Mantras, like “Gurur Brahma” in dreams. To some
devotee, who was practising Hath Yoga, He sent word that, he should
leave off Hath Yoga practices, sit quiet and wait (Saburi)! It is impossible
to describe all His ways and methods. In ordinary worldly dealings, He
set examples by His actions, one of which is given below.

Remuneration for Labour

One day at noon, Baba came near Radhakrishnamai’s house and
said, “Bring Me a ladder!” Some men brought it and set it against the
wall of a house, as directed by Baba. He climbed up on the roof of
Vaman Gondkar’s house, passed over the roof of Radhakrishnamai’s
house and then, got down from the other corner. What object Baba had
none could know. Radhakrishnamai was at that time, shivering with
malaria. It may be to drive off that fever, that He may have gone up
there. Immediately after getting down, Baba paid two Rupees to the
persons who brought the ladder. Somebody asked Baba, why he paid
so much for this. He replied that, nobody should take the labour of
others in vain. The worker should be paid his dues promptly and
liberally. If the principle taught by Baba, be followed, i.e. if the
remuneration for labour be paid promptly and satisfactorily, the
labourers will turn out better and both the labourers and their employers
will be profited.

Bow to Shri Sai – Peace be to All

Shri Sai Satcharitra -- Chapter 16 & Chapter 17

Quick Brahma-gnyan
These two chapters relate the story of a rich gentleman,
who wanted Brahma-gnyan, quickly from Sai Baba.

Preliminary

The last chapter described, how Mr. Cholkar’s vow of small
offering was completed and accepted. In that story Sai Baba showed
that, He would accept with appreciation any small thing, offered with
love and devotion but if the same thing was offered with pride and
haughtiness, He would reject it. Being Himself full of Sat Chit Anand
(Pure Consciousness, Knowledge and Bliss) He did not care much for
mere outward formalities, but if an offering was made in a humble
spirit, the same was welcome and He accepted it with pleasure and
avidity. In fact, there is no person more generous and benevolent than
a Sadguru, like Sai Baba. He cannot be compared to the Chintamani
jewel, the Kalpataru (the celestial tree which fulfils our desires) or the
Kamadhenu (the celestial cow which yields, what we desire ), they give
us only what we desire, but the Sadguru gives us the most precious
thing, that is inconceivable and inscrutable the reality. Now let us hear,
how Sai Baba disposed of a rich man, who came to Him and implored
Him to give him Brahma-gnyan.
There was a rich gentleman (unfortunately his name and
whereabouts are not mentioned), who was very prosperous in his life.
He had amassed a large quantity of wealth, houses, and lands, and had
many servants and dependents. When Baba’s fame reached his ears he
said to a friend of his that he was not in want of anything, and so, he
would go to Shirdi and ask Baba to give him Brahma-gnyan, which if
he got, would certainly make him more happy. His friend dissuaded
him, saying, “It is not easy to know Brahma and especially so for an
avaricious man like you, who is always engrossed in wealth, wife and
children. Who will in your quest of Brahma-gnyan satisfy you, who
does not give away even a paisa in charity?”
Not minding his friend’s advice, the fellow engaged a return
journey Tonga and came to Shirdi. He went to the Masjid, saw Sai
Baba, fell at His Feet and said, “Baba, hearing that, You show Brahma
to all who come to you, I too have come here all the way from my distant
place. I am much fatigued by the journey and if I get Brahma-gnyan
from You, my troubles will be well-paid and rewarded.” Baba, then,
replied, “Oh, My dear friend do not be anxious, I shall show you
Brahma. Many people come to Me and ask for wealth, health, power,
honour, position, cure of diseases and other temporal matters. Rare is
the person who comes to Me and asks for Brahma-gnyan. There is no
dearth of people asking for worldly things but people interested in
spiritual matters are very rare, I think, it is a fortunate and auspicious
moment, when persons like you, come and ask Me for Brahma-gnyan.
So forthwith, I show to you with pleasure, Brahma, with all its
accompaniments and complexities.”
Saying this, Baba started to show him Brahma. He made him sit
there and engaged him in some other talk and thus, made him forget
his question for the time-being. Then He called a boy and told him to
go to one Nandu Marwadi and get from him a loan of Rs. five. The boy
left and returned immediately, saying that Nandu was absent and his
house was locked. Then, Baba asked him to go to Bala grocer and get
from him the said loan. This time also the boy was unsuccessful. This
experiment was repeated again twice or thrice, with the same result.
Sai Baba was, as we know, the living and moving Brahma
Incarnate. Then, some-one may ask, “Why did He want the paltry sum
of five rupees, and why did He try hard to get it? In reality He did not
want this sum at all. He must have known fully that Nandu and Bala
were absent, and He seemed to have adopted this procedure as a test
for the seeker of Brahma. That gentleman had a roll or bundle of
currency notes in his pocket and if he was really earnest, he would not
have sat quiet and be a mere onlooker when Baba was frantically trying
to get a paltry sum of Rs. five. He knew that Baba would keep His word
and repay the debt, and that the sum wanted was insignificant. Still he
could not make up his mind and advance the sum. Such a man wanted
from Baba, the greatest thing in the world, viz. the Brahma-gnyan! Any
other man who really loved Baba would have given to him Rs. five at
once, instead of being a mere onlooker. It was otherwise with this man.
He advanced no money nor did he sit silent but began to be impatient,
as he was in a haste to return and implored Baba, saying. “Oh Baba,
please, give me Brahma-gnyan soon!” Baba replied, “Oh my dear friend
did you not understand all the procedure that I went through,  sitting
in this place, for enabling you to see Brahma? It is in short this : For
seeing Brahma, one has to give five things, i.e., surrender five things,
viz. (1) five Pranas (vital forces), (2) five senses, (3) mind, (4) intellect
and (5) ego. This path of Brahma-gnyan or self-realization is as hard
as treading on the edge of a razor.
Sai Baba then gave a rather long discourse on the subject, the
purport of which, is given below :

Qualifications for Brahma-gnyan or Self-realization

All persons do not see or realize the Brahma in their life-time.
Certain qualifications are absolutely necessary.
1. Mumukshu or intense desire to get free. He who thinks that, he
is bound and that, he should get free from bondage and works earnestly
and resolutely to that end and does not care for any other thing, is
qualified for the spiritual life.
2. Virakti or a feeling of non-attactment with the things of this world
and the next. Unless a man feels disgusted with the things, emoluments
and honours, which his actions would bring in this world and the next,
he has no right to enter into the spiritual realm.
3. Antarmukha (introversion) Our senses have been created by God
with a tendency to move outward and so, man always looks outward
and not inward. He, who wants self-realization and immortal life, must
turn his gaze inwards and look to his inner self.
4. Catharsis – (eliminating all base ideas and emotions) – Unless a
man has turned away from wickedness and stopped from doing wrong,
and has entirely composed himself, and unless his mind is at rest, he
cannot gain self-realization even by means of knowledge.
5. Right conduct – Unless a man leads a life of truth, penance and
insight, a life of celibacy, he cannot get God-realization.
6. Prefering Shreyas (the good), to Preyas (the pleasant) – There are
two sorts of things, viz. the good and the pleasant; the former deals with
spiritual affairs, and the latter with mundane matters. Both these are
open to man for acceptance. He has to think and choose one of them.
The wise man prefers the good to the pleasant, but the unwise, through
greed and attachment chooses the pleasant.
7. Control of the mind and the senses – The body is the chariot and
the self is its master, intellect is the charioteer and the mind is the reins,
the senses are the horses and sense-objects are their paths. He who has
no understanding and whose mind is unrestrained, has his senses
unmanageable, like the stray horse of a charioteer, does not reach his
destination (get self realization), but goes through the round of births
and deaths; but he who has understanding and whose mind is
restrained, has his senses under control, like the good obedient horse
of a charioteer, reaches the destination, i.e. the state of self-realization,
whence he is not born again. The man, who has understanding as his
charioteer (guide) and is able to rein his mind, reaches the end of the
journey, which is the supreme abode of the all-pervading, Vishnu (Lord).
8. Purification of the mind – Unless a man discharges satisfactorily
and dis-interestedly the duties of his station in life, his mind will not
be purified and unless his mind is purified, he cannot get self-realizaiton.
It is only in the purified mind that, Vivek (dis-attachment to the unreal)
crop up and lead on to self-realization. Unless egoism is dropped,
avarice got rid of and the mind made desireless (pure), self-realization
is not possible. The idea that “I am the body” is a great delusion and
attachment to this idea is the cause of bondage. Leave off this idea and
attachment therefore, if you want to reach the goal of self-realization.
9. The necessity of a Guru – The knowledge of the self is so subtle
and mystic that, no one can, by his own individual effort ever hope to
attain it. So the help of another person – teacher, who has himself got
self-realization, is absolutely necessary. What others cannot give with
great effort and pains, can be easily gained with the help of such a
teacher; for he has walked on the path himself and can easily take the
disciple, step by step on the ladder of spiritual progress.
10. And lastly, grace of the Lord is the most essential thing. When the
Lord is pleased with any body, He gives him Viveka and Vairagya and
takes him safe beyond the ocean of mundane existence, “The Self cannot
be gained by the study of Vedas, nor by intellect, nor by learning. He
whom the Self chooses, gains it. To him the Self reveals its nature,” says
the Katha Upanishad.
After the dissertation was over, Baba turned to the gentleman and
said, “Well sir, there is in your pocket the Brahma in form of fifty-times
of five (Rs. 250/-) rupees, please, take that out.” The gentleman took out
from his pocket the bundle of currency notes, and to his great surprise,
found on counting them, that, there were 25 notes of 10 rupees each.
Seeing this omniscience of Baba, he was moved and fell at Baba’s Feet
and craved for His blessings. Then Baba said to him, “Roll up your
bundle of Brahma, viz. currency notes. Unless, you completely get rid
of your avarice or greed you will not get the real Brahma. How can he
whose mind is engrossed in wealth, progeny and prosperity, expect to
know the Brahma without removing his attachment for them? The
illusion of attachment or the love for money is a deep eddy (whirlpool)
of pain, full of crocodiles in the form of conceit and jealousy. He who
is desireless, can alone cross this whirlpool. Greed and Brahma are
asunder as poles, they are eternally opposed to each other. Where there
is greed there is no room for thought or meditation of the Brahma. Then
how can a greedy man, get dispassion and salvation? For a greedy man
there is no peace, neither contentment, nor steadiness. If there be even
a little trace of greed in mind, all the Sadhanas (spiritual endeavours)
are of no avail. Even the knowledge of a well-read man, who is not free
from the desire of the fruit or reward of his actions, is futile and can’t
help him in getting self-realization. The teachings of a Guru are of no
use to a man who is full of egoism and who always thinks about the
sense-objects. Purification of mind is absolutely necessary, without it all
our spiritual endeavours are nothing, but useless show and pomp. It is
therefore, better for one to take only what he can digest and assimilate.
My treasury is full and I can give anyone, what he wants, but I have
to see, whether he is qualified to receive My gift. If you listen to Me
carefully, you will be certainly benefitted. While sitting in this Masjid
I never speak any untruth.”
When a guest is invited to a house all the members of the household
and other friends and relations, that happen to be present are entertained
along with the guest. So all those, that were present in the Masjid at that
time could partake of the spiritual feast, that was served by Baba for the
rich gentleman. After getting Baba’s blessings, one and all, including
the gentleman, left the place quite happy and contented.

Special Characteristics of Baba

There are many saints, who leaving their houses, stay in forest,
caves or hermitages and in solitude, in order to get liberation or salvation
for themselves. They do not care for other people and are always selfabsorbed.
Sai Baba was not of such a type. He had no home, no wife,
no progeny, nor any relations, near or distant. Still He lived in the
world (society). He begged His bread from four or five houses, always
lived at the foot of the (Neem) tree, carried on worldly dealings and
taught all the people how to act and behave living in this world. Rare
are the sadhus and saints, who, after attaining God-vision, strive for the
welfare of the people. Sai Baba was the foremost of these and, therefore,
says Hemadpant :
“Blessed is the country, blessed is the family and blessed are the
chaste parents, where this Extraordinary, Transcendent, Precious and
Pure Jewel (Sai Baba) was born.”

Bow to Shri Sai – Peace be to all

மந்திர சாஸ்திரத்தின் உதவியுடன் பட்சியை சாதகமாக்கிக்கொள்ளும் முறை

மந்திர சாஸ்திரத்தின் உதவியுடன் பட்சியை  சாதகமாக்கிக்கொள்ளும் முறை
----------------------------------------------------
 ஒரு குறிப்பிட்ட நேரத்தில் ஒருவருடைய பட்சி எந்த தொழிலை செய்துகொண்டிருந்தாலும், அது பற்றி கவலைப்படத்தேவையில்லை. பட்சம்,கிழமை,பொழுது அறிந்து அதற்கு தகுந்தவாறு பஞ்சாட்சரம் என்னும் ஐந்தெழுத்து மந்திரத்தை முறைப்படி அட்சர மாறல்(எழுத்து மாற்றம்) செய்து ஜெபித்து வந்தால் எப்பொழுதும் வெற்றியடையலாம் எனக்கூறப்படுகிறது. “நமசிவய” என்பது பஞ்சாட்சரம் என்னும் ஐந்தெழுத்து மந்திரமாகும்.

அமரபட்சம் என்னும் தேய்பிறை
பூர்வபட்சம் என்னும் வளர்பிறை

1. பூர்வபட்சம் (வளர்பிறை) பகலில் வெற்றி பெற “நமசிவய” என்னும் ஐந்தெழுத்து மந்திரத்தில் உள்ள கடைசி எழுத்தான “ய” வை முதலெழுத்தாக்கிக்கொண்டு,அதாவது “நமசிவய” என்பதை “யநமசிவ” என மாற்றிக்கொண்டு ஜெபித்தால் வெற்றி உண்டாகும்.
2. பூர்வபட்சம் (வளர்பிறை) இரவில் வெற்றி பெற “நமசிவய” என்னும் ஐந்தெழுத்து மந்திரத்தில் உள்ள நான்காவது எழுத்தான “வ” வை முதலெழுத்தாக்கிக்கொண்டு,அதாவது “நமசிவய” என்பதை “வயநமசி” என மாற்றிக்கொண்டு ஜெபித்தால் வெற்றி உண்டாகும்.
3. அமரபட்சம் ( தேய்பிறை )பகலில் வெற்றி பெற “நமசிவய” என்னும் ஐந்தெழுத்து மந்திரத்தில் உள்ள இரண்டாவது எழுத்தான “ம” வை முதலெழுத்தாக்கிக்கொண்டு,அதாவது “நமசிவய” என்பதை “மசிவயந” என மாற்றிக்கொண்டு ஜெபித்தால் வெற்றி உண்டாகும்.
4. அமரபட்சம் ( தேய்பிறை)  இரவில் வெற்றி பெற “நமசிவய” என்னும் ஐந்தெழுத்து மந்திரத்தில் உள்ள மூன்றாவது எழுத்தான “சி” வை முதலெழுத்தாக்கிக்கொண்டு,அதாவது “நமசிவய” என்பதை “சிவயநம” என மாற்றிக்கொண்டு ஜெபித்தால் வெற்றி உண்டாகும்.
5. பஞ்சாட்சரத்திற்கு முன் “ஓம்” எனவும், பஞ்சாட்சரத்திற்கு பின் “சுவாஹா”எனவும் சேர்த்துக்கொண்டு ஜெபிக்கவேண்டும்

Shri Sai Satcharitra -- Chapter 14

Ratanji Wadia of Nanded – Saint Moulisaheb –
Dakshina

In the last chapter, we described, how Baba’s word and
grace cured many incurable diseases. Now we shall
describe, how Baba blessed Mr. Ratanji Wadia and
gave him an issue.

The life of this Saint is naturally sweet. His various doings, eating,
walking and His natural sayings are also sweet. His life is Bliss
Incarnate. Sai gave bliss to His devotees as a means of remembrance.
He gave them various stories of duty and action, which ultimately led
them to true religion. His object may be, that people should live happily
in this world but they should be ever cautious, and achieve the object
of their life, viz. self-realization. We get human body as a result of merits
in past births and it is worth-while that, with its aid, we should attain
devotion and liberation in this life. So, we should never be lazy but
always be on the alert to gain our goal of life.
If you hear the Leelas (stories) of Sai daily, you will always see
Him. Day and night you will remember Him in your mind. When you
assimilate Sai in this way, your mind will lose its fickleness, and if you
go on in this manner, it will finally be merged in Pure Consciousness.

Ratanji of Nanded :

Now, let us come to the main story of this chapter. In Nanded, in
the Nizam state, there lived a Parsi mill-contractor and trader, by name
Ratanji Shapurji Wadia. He had amassed a large amount of money and
had acquired fields and lands. He had cattle, horses and conveyance,
and was very prosperous. In all outward appearances, he looked very
happy and contented but inwardly he was not so. Providential
dispensation is such that, no one in this world is completely happy,
and rich Ratanji was no exception to this. He was liberal and charitable,
gave food and clothing to the poor and helped all in various ways. The
people took him to be a good and happy man but Ratanji thought
himself miserable, as he had no issue, male or female, for a long time.
Just as Kirtan (singing glories of the Lord) without love or devotion,
song without rhythmical accompaniments, Brahmin without the sacred
thread, proficiency in all arts without commonsense, pilgrimage without
repentance and ornamentation without a necklace, are futile and useless,
so is a house-holder without an issue. Ratanji always brooded on this
matter and said in his mind, “Would God be ever pleased to grant me
a son?” He, thus, looked morose, and did not relish his food. Day and
night, he was enveloped with anxiety, as to whether he would ever be
blessed with a son. He had a great regard for Das Ganu Maharaj. He
saw him and opened his heart before him. Das Ganu advised him to
go to Shirdi, take Baba’s darshan, fall at His Feet and seek His blessing
and pray for an issue. Ratanji liked the idea, and decided to go to
Shirdi. After some days, he went to Shirdi, took Baba’s darshan and fell
at His Feet. Then opening a basket, he took out a beautiful garland of
flowers and placed it around Baba’s neck and offered Him a basket of
fruits. With reverence he then, sat near Baba, and prayed to Him saying,
“Many persons, who find themselves in difficult situations come to
You, and You relieve them immediately. Hearing this, I have anxiously
sought Your Feet, please do not disappoint me.” Sai Baba, then, asked
him for Dakshina of Rs. five, which Ratanji intended to give, but added
that, He had already received Rs. 3-14-0* from him and that, he should
pay the balance only. Hearing this, Ratanji was rather puzzled. He
could not make out, as to what Baba meant. That was the first time, he
thought that, he had come to Shirdi and how was it that, Baba said that
He had earlier got Rs. 3-14-0 from him? He could not solve the riddle.
But he sat at Baba’s Feet and gave the balance of the Dakshina asked
for, explained to Baba fully, as to why he came and sought His help and
prayed that Baba should bless him with a son. Baba was moved and
told him not to worry, and that thence onward his bad days had ended.
He then, gave him Udi, placed His hand on his head and blessed him
saying that, Allah (God) would satisfy his heart’s desire.
Then after taking Baba’s leave, Ratanji returned to Nanded and
told Das Ganu everything, that took place at Shirdi. He said that
everything went on well there, that he got Baba’s darshan and blessing
with Prasad, but there was one thing, which he could not understand.
Baba said to him that he had got Rs. 3-14-0 before. Please explain, as
to what Baba meant by this remark. He said to Das Ganu, “I never went
to Shirdi before, and how could I give Him the sum, to which Baba
referred?” To Das Ganu too, it was a puzzle and he thought much over
it for a long time. Some time afterwards, it struck him that, Ratanji had
received some days ago a Mohammeden saint, by name Moulisaheb in
his house and had spent some money for his reception. This Moulisaheb,
was a well known saint of Nanded and worked as a porter. When
Ratanji decided to go to Shirdi, this Moulisaheb turned up at Ratanji’s
house. Ratanji knew him and loved him. So, he gave a small party in
his honour. Das Ganu got from Ratanji, the memo of expenses of this
reception, and everybody was wonderstruck to see that, the expenses
amounted to exactly Rs. 3-14-0, nothing more, nothing less. They all
came to know that, Baba was Omniscient, that though, He lived in
Shirdi, He knew what happened outside, far away from Shirdi. In fact,
He knew the past, present and future, and could identify Himself with
anybody. In this particular instance, how could He know, the reception
given to Moulisaheb and the amount spent therefore, unless, He could
identify Himself with him and be one with him?
Ratanji was satisfied with this explanation and his faith in Baba
was confirmed and increased. In due time, he was blessed with a son
and his joy knew no bounds. It is said that he had in all a dozen issues,
out of which only four survived.
In a foot-note towards the end of this chapter, it is stated that,
Baba told Rao Bahadur Hari Vinayak Sathe, after the death of his first
wife, to remarry and that, he would get a son. R.B. Sathe married second
time. The first two issues, by this wife were daughters and he therefore,
felt very despondent. But, the third issue was a son. Baba’s word did
come true and he was satisfied.

Dakshina

Now, we shall close this chapter with a few points about Dakshina.
It is a well-known fact that, Baba always asked for Dakshina from
people, who went to see Him. Somebody may ask a question, “If Baba
was a Fakir and perfectly non-attached, why should He ask for Dakshina
and care for money?” We shall consider this question broadly now.
First, for a long time, Baba did not take anything, He stored burnt
matches and filled His pocket with them. He never asked anybody for
anything, whether he be a devotee or otherwise. If anybody placed
before Him a paisa or two, He purchased oil or tobacco. He was fond
of tobacco, for He always smoked a Bidi or Chillim (an earthen pipe).
Then, some persons thought that, they should not go to saints emptyhanded
and therefore, placed some copper coins before Baba. If a paisa
was placed before Him, He used to pocket it, if it was a two paise coin,
it was returned immediately. Then, after Baba’s fame had spread far
and wide, people began to flock in numbers and Baba began to ask
Dakshina from them. It is said in the Shruti (Veda) that Puja of the gods
is not complete, unless a golden coin was offered. If a coin was necessary
in the Puja of the gods, why should it be not so in the Puja of the saints
also? Ultimately, the Shastras laid it down that, when one goes to see
god, king, saint or guru, he should not go empty-handed. He should
offer something, preferably, money. In this connection we may notice
the precepts, recommended by the Upanishads. The Brihadaranyak
Upanishad says that the Lord Prajapati advised the gods, men and
demons by one letter *‘Da’. The gods understood by this letter that, they
should practise ‘Dama1’, i.e. self-control; the men thought or understood
that, they should practise ‘Dana’2, i.e. charity; the demons understood
that they should practise ‘Daya’3, i.e. compassion. To men, charity or
giving was recommended. The teacher, in the Taittiriya Upanishad,
exhorts his pupils, to practise charity and other virtues. Regarding
charity, he says, “Give with faith, or even without it give with
magnanimity, i.e. liberally, give with modesty, awe and sympathy. In
order to teach the devotees the lesson of charity and to remove their
attachment to money and thus, to purify their minds, Baba extracted
Dakshina from them but there was this peculiarity, as Baba said that
He had to give back hundred times more of what He received. There are
many instances, in which this has happened. To quote an instance, Mr.
Ganpatrao Bodas, the famous actor, says in his Marathi autobiography
that, on Baba’s pressing him often for Dakshina, he emptied his moneybag
before Him. The result of this was, as Mr. Bodas says that, in later
life he never lacked money, as it came to him abundantly.
There were also secondary meanings of Dakshina, in many cases,
in which Baba did not want any pecuniary amount. To quote two
instances : (1) Baba asked Rs. 15/-, as Dakshina from Prof. G.G. Narke,
who replied that, he did not have any money. Then, Baba said, “I know,
you have no money but you are reading Yoga Vasishtha. Give Me
Dakshina from that”. Giving Dakshina in this case meant, “Deriving
lessons from the book and lodging them in the heart, where Baba
resides.” (2) In the second case, Baba asked a certain lady (Mrs. R. A.
Tarkhad), to give Rs. 6/-, as Dakshina. The lady felt pained, as she had
nothing to give. Then, her husband explained to her that, Baba wanted
six inner enemies (lust , anger, avarice etc.), to be surrendered to Him.
Baba agreed with this explanation.
It is to be noted that, though, Baba collected a lot of money by
Dakshina, He would distribute the whole amount the same day and the
next morning He would become a poor Fakir as usual. When Baba took
His Mahasamadhi, even after receiving thousands and thousands of
Rupees as Dakshina, for about ten years, He had only a few Rupees in
His possession.
In short, Baba’s main object in taking Dakshina, from His devotees,
was to teach them the lessons of Renunciation and Purification.

Post-script

Mr. B.V. Dev of Thana, retired Mamlatdar, and a great devotee of
Baba, has written an article on this subject (Dakshina) in ‘Shri Sai
Leela’ magazine, Vol. II, P. 6-26, in which he says as follows :
“Baba did not ask Dakshina of all. If some gave Dakshina unasked,
He some times accepted it and at other times refused it. He asked it of
certain devotees only. He never demanded it, from those devotees, who
thought in their minds that Baba should ask for it and then they should
pay it. If anybody offered it against His wish, He never touched it and
if he kept it there, He asked him to take it away. He asked for small or
big amounts from devotees, according to their wish, devotion and
convenience. He asked it, even of women and children. He never asked
of all the rich for it, nor of all the poor.
“Baba never got angry with those, of whom He asked Dakshina
and who did not give it. If any Dakshina was sent, through some friend,
who forgot to hand-over the same to Baba, He reminded him of it and
made him pay it. On some occasions, Baba used to return some sum,
from the amount tendered as Dakshina and ask the donor to guard it
or keep it in his shrine for worship. This procedure benefitted the donor
or devotee immensely. If anybody offered more than he originally intended
to give, He returned the extra amount. Some times, He asked of some
more Dakshina than, what they originally intended to give and if they
had no money, asked them to beg or borrow from others. Of some, He
demanded Dakshina three or four times a day.”
“Out of the amount collected as Dakshina, Baba spent very little
for His own sake, viz. for buying Chillim (smoking pipe) and fuel for
His Dhuni (sacred fire), and all the rest He distributed as charity in
varying proportions to various persons. All the paraphernalia of the
Shirdi Sansthan was brought by various rich devotees at the instance
and suggestion of Radhakrishnamai. Baba always used to get wild and
scolded those, who brought any costly and rich articles. He said to Mr.
Nanasaheb Chandorkar that all His property consisted of one Koupin
(codpiece), one stray piece of cloth, one Kafni and a Tumrel (tinpot) and
that, all the people troubled Him with bringing all these unnecessary
costly articles.”
Woman and wealth are the two main obstacles in the way of our
Paramartha (spiritual life) and Baba had provided in Shirdi two
institutions, viz. Dakshina and Radhakrishnamai for, whenever they
came to Him, He demanded Dakshina from them and asked them to go
to the ‘SCHOOL’ (Radhakrishnamai’s house). If they stood these two
tests well, i.e. if they showed that, they were free from attachment for
woman and wealth, their progress in spirituality was rapid and assured
by Baba’s grace and blessings.
Mr. Dev has also quoted passages from the Gita and Upanishads
and shown that charity, given in a holy place or to a holy personage,
conduces to the donors’ welfare. What is more holy than Shirdi and its
Presiding Deity – Sai Baba!

Bow to Shri Sai – Peace be to all