Monday, March 30, 2009

||chapter thirty-three||

|| sri sai satcharitra ||

|| chapter thirty - three ||

|| the greatness of udi ||

|| Sri Ganeshaya Namaha || Sri Saraswatye Namaha ||
|| Sri Venkateshaya Namaha || Sri Sai Nathaya Namaha ||
|| Sri Sadgurubhyo Namaha ||

In this chapter, Hemad Pant tells us about how Baba cured Scorpion Sting and plague cases, the Jamner Miracle, Narayan Rao’s sickness, Balabuva Sutar, Appasaheb Kulkarni, Haribhau Karnik and other matters.


Baba has always stressed the need for a guru to show us the right way in small or great matters. In this great jungle of life, various doctrines, dogmas and philosophies have grown like the wild trees, so close and tall that any ray of intelligent and understandable thought cannot penetrate through them, as far as an ordinary uninitiated person is concerned. In such a jungle of contradictions and arguments, is there no way out for the honest and sincere seeker of self realization? Baba points out that only a loving and affectionate sadguru can lead us to the light. On the way, he will provide us with food and water also, thus taking care of our physical and spiritual requirements. What all is required from us is only a complete faith in the guru. To qualify to be a disciple, it is not necessary to know the Vedas or the Vedantas by heart, nor is it necessary to have the intelligence to dissect various arguments and reach conclusions. Faith and patience are the only attributes required of us. The guru will lead us to our destination. Baba has also pointed out that with the guiding hand of the sadguru, realization will flash on us, without effort or study. We do not have to even seek anything; everything will become clear to us like broad daylight. Such is the power of sadguru, and it is the effect of our past good deeds that we have a Sadguru like Sri Sai Baba, who is always anxious for His devotees and for whom, He always keeps His treasury open and says, “Take, take.” Let us prostrate at the divine feet of this kind, benevolent, affectionate and ever forgiving our beloved Baba.


It is well known that whoever went to the masjid and prostrated at the feet of Baba and got His blessings, got the Udi prasadam from Baba. To many He gave the Udi by hand. To some others, He affectionately smeared it on their forehead. Why did Baba attach so much importance to Udi?

The Sadguru that He is, Baba teaches us so many things through this Udi prasadam. Udi is nothing more than ash. Ash is what remains after anything is burnt. Whether it is a rich man, or poor, old or young, male or female, a great jnani or an ordinary bhakta, a sinner or a devotee, all are turned to ash once they are burnt. There is no discrimination as far as ash is concerned. Not just humans composed of five elements, but anything if burnt becomes ash. Ash is Brahman. Baba teaches us that Brahman is the ultimate reality.

Udi is the ash taken from Dhuni - the sacred Fire. Baba kept the Dhuni fire ever burning from the day He came to Shirdi. It is well known that Baba took Dakshina from all. Out of the amount thus collected, He spent a large part on charity and purchased firewood with the balance left with Him. He used this fuel to keep the fires of Dhuni burning. The ash from Dhuni was distributed as Udi prasadam by Baba at the time of their departure from Shirdi. Udi symbolizes the fact that this universe is ephemeral, and that no one in this world, whether it is father, son, mother, or wife, is really ours. We have come into this world alone, and alone we have to go out of this world. When we came into this world, we did not bring anything with us and we cannot take anything when we go out of this world. Baba teaches us the principle of discrimination between the Unreal and the Real by the Udi prasadam. He also teaches us the principle of non attachment to the Unreal by taking Dakshina. Unless we learn these two principles of discrimination (Viveka) and non attachment (Vairagya), it is not possible for us to cross the limitless sea of samsara.

In addition to the spiritual implications of Udi, there are material benefits also. Udi has conferred health, prosperity, freedom from anxiety and many other worldly gains. Whenever He was in a cheerful mood Baba used to sing a song about Udi.

Ramate Raam aavoji |
Udiyon Ki goniya laavoji ||

Playful Rama, come, come, bring with you sacks of Udi.

How many bags of Udi have come out of Dhuni, nobody knows. How many have gained health, prosperity and progeny from this Udi, no one knows. Baba always fulfilled the desires of the devotees before turning them on to the path of spiritualism.


Ramachandra Vaman Modak was a devotee of Baba. Narayan Motiram Jani was working under him and was also a devotee of Baba. Once, when Narayan went with his mother to Shirdi for Baba’s darshan, Baba told his mother that her son should not work under any one any more. Baba asked him to start independent business. Knowing his financial condition better, Narayan wondered whether Baba’s words would ever come true. Few days later, Narayan Jani had to leave the service of Modak and started a boarding house named, “Anandashram”. It thrived well and Narayan was very happy that Baba’s words had come true and his devotion to Baba increased several folds. Narayan Jani had total faith in Baba now.

Once, a friend of his was stung by a scorpion. The pain due to the bite was severe and unbearable. Having total faith in Baba, Narayan wanted to apply Udi at the point of scorpion bite. He searched the entire house but could not locate Udi. Not knowing what to do, Narayan stood before Baba’s picture and invoked Baba’s help and chanted Baba’s name. He took a pinch of the ashes fallen from the joss stick burning in front of Baba’s picture. Thinking it to be Baba’s Udi prasadam, he applied it on the seat of pain and where the scorpion had stung. As soon as he took out his fingers after applying the Udi, the pain vanished. Both Narayan and his friend were happy.


During 1904-05 AD, Nanasaheb Chandorkar was a Mamlatdar at Jamner, in Khandesh District. Jamner is more than 100 miles away from Shirdi. His daughter Mainatai was pregnant and was about to deliver. Her case had become serious as she was suffering from labour pains for the past two to three days. Nanasaheb tried all medicines but were not helpful. He then prayed Baba and asked for His help. Let us see what was happening in Shirdi.

Ramgirbuva, whom Baba called as Bapugirbuva, wanted to go to his native place in Khandesh. Baba called him and told him to go to Jamner, hand over Udi and arati to Nanasaheb, take some rest and then go to his place. Ramgirbuva told Him that he had just two rupees with him and it was sufficient to go from Shirdi to Jalgaon. He did not have money to go from Jalgaon to Jamner, which is about 30 miles. Baba assured him that he need not worry as everything would be taken care of. Then Baba asked Shyama to write down a well known arati composed by Madhav Adkar on a sheet of paper and give it to Ramgirbuva. (This is given at the end of the chapter.) With full faith in Baba, Ramgirbuva left Shirdi. He reached Jalgaon at the early hours of next morning, around 02.45 AM. He had only two annas with him and did not know what to do.

As soon as he got down into the platform, someone was calling, “Who is Bapugirbuva from Shirdi?” Ramgirbuva identified himself. Then the person took his luggage and led him to an excellent Tonga with a pair of very good horses. The Tonga was going very fast and at the dawn, they were near a small river. The driver took the horses for watering and Ramgirbuva washed his face and was ready to travel. The driver offered him some thing to eat. Seeing the dress and the beard with the moustache, Ramgirbuva thought that he might be a Muslim and politely declined the offer. Then the driver told him that he was a Kshatriya of Garhwal and was sent by Nanasaheb. Even the eatables were sent by Nanasaheb. Then they both ate the food together and started on their journey. They reached Jamner just when the day was breaking in. Ramgirbuva alighted to attend to the nature calls. When he returned after a few minutes, he found that his luggage was left on the roadside and there was no trace of either the driver or the Tonga. Both had disappeared. Ramgirbuva did not know what to do. He went to a nearby office and found out the address of Nanasaheb. They told him that he was at home only. Ramgirbuva went to Nanasaheb’s house and told him that he had come from Shirdi.

Nanasaheb was in a very anxious state as his daughter’s condition had become very serious. The moment he received the Udi and the arati from Ramgirbuva, he felt a great relief. He called his wife and asked her to give Udi mixed with water to his daughter to drink and sing Baba’s arati. Within few minutes, the birth of the baby was joyfully announced and the crisis was over. Nanasaheb profusely thanked Ramgirbuva for taking the trouble of bringing the Udi and also taking the detour for his sake. Then it was the turn of Ramgirbuva to thank him for the beautiful Tonga, the courteous driver and the excellent food that Nanasaheb had sent for him.

Nanasaheb was perplexed. He confessed that he had not sent anyone anywhere, and for that matter did not even know that Ramgirbuva was coming. Both were astounded by the deep interest shown by Baba in the welfare of his devotees.

Later on in the Sai Leela Masik Magazine, vol 13, nos. 11, 12, 13, Mr. BV Deo of Thana, Retired Mamlatdar has written an article, partly in prose and partly in poetry, about this episode. He contacted Ramgirbuva and also Bapurao Chandorkar, son of Nanasaheb Chandorkar. BV Deo’s article is very exhaustive and interesting to read. Pujya Sri. BV Narasimhaswami has also taken down the statements of 1. Mainatai (No.V page 14), 2. Bapusaheb Chandorkar (No.XX page 50) and 3. Ramgirbuva (No.XXVII, page 83) dated 1st June 1936, 16th September 1936 and 1st December 1936 respectively and published them in his ‘Devotees’ Experiences Part III’. The following is quoted from Ramgirbuva’s statement:

“One day Baba called me to him, and gave me a packet of Udi and copy of Baba’s Arti. I had to go to Khandesh at the time. Baba directed me to go to Jamner, and told me to deliver the Arti and the Udi to Nanasaheb Chandorkar at Jamner. I said to Baba, that all I had was Rs.2/- and asked Him, how that could take me by train from Kopergaon to Jalgaon, and next by cart from Jalgaon to Jamner. Baba said, “God will give”. That was a Friday and I started at once. I reached Manmad at 7.30 PM and Jalgaon at 02.45 AM. At that time plague regulations were in force, and I had much trouble. I was to discover what I should do to get to Jamner. At about 03.00 AM, a peon in boots, turban and well equipped with other details of good dress, came to me and took me to a tanga and drove me on. I was in panic. On the way at Baghoor, I took refreshments. We reached Jamner early in the morning and by the time I attended my call of nature, the tanga and its driver had disappeared (page 83).”


Nanasaheb Chandorkar was, once, traveling in a train with his wife to Kalyan. He came to know that a friend of his in Bandra had a problem. The friend’s daughter who was in some other place was down with bubonic plague. The friend wanted to send Udi to his daughter but did not have any with him. He went to Nanasaheb. Nanasaheb also did not have any Udi with him in the train. So, as soon as the train reached Thana, he got down from the train. He took some earth from the platform, meditated Baba, invoked His help and applied the earth to his wife’s forehead. The friend saw all this and when he went to his daughter’s place, he was happy to learn that his daughter, who was suffering for three days, began to improve from the very moment Nanasaheb applied the earth on the fore head of his wife by invoking Baba’s help.


Among the several devotees who were fortunate to see Baba in the human form before His Mahasamadhi, Narayanrao was one of them. He could see Him twice in Shirdi. Within a year of Mahasamadhi, he fell sick and suffered very much. All normal medicines were of no avail. So he meditated Baba day and night. One night he had a dream in which Baba came through a cellar and comforted him saying, “Don’t be anxious. You will improve from tomorrow. In a week, you will be on your feet.” Narayanrao got well within the period specified by Baba. For those who thought that Baba was alive till 1918 only, this episode should be an eye opener. Baba is so great that He does not require a human body to help His devotees. Whether in the human form or outside it, Baba is always by our side. There is no stipulation that one should be a staunch devotee of Baba. Any one can call Him for help and He immediately responds. We humans make discrimination, but Baba does not. He always says, “Take, take”.


Balabuva Sutar was a saint in Bombay. On account of his piety, devotion and Bhajan, he was called as ‘Modern Tukaram’. He came to Shirdi for the first time in 1917 AD. He went to masjid and prostrated at the feet of Baba. Baba said, “I know him since four years.” Balabuva was wonderstruck, as it was his first trip to Shirdi. After sufficient thinking, he recollected that, four years ago, he had prostrated at Baba’s portrait in Bombay. He was then convinced of Baba’s words. He thought, “How omniscient and all pervading are the saints and how kind they are to their Bhaktas! I merely bowed to His photo, but this fact was noticed by Baba and in due time made me realize that seeing His photo is equivalent to seeing Him in person!”


In 1917 AD Appasaheb Kulkarni was transferred to Thana. He began worshipping Baba’s photo presented to him by Balasaheb Bhate. He worshipped Baba very earnestly. He offered flowers, sandal paste and naivedyam every day. He wanted to see Baba very much. This desire became almost an obsession for him.

When he was in Thana, he had to go on official tour to Bhivandi. He was not expected to return within a week. On the third day after he left for tour, a fakir looking exactly like Baba in the photo, came to Appasaheb’s house. Kulkarni’s wife and children were so much taken aback that they asked the fakir if he was Sai Baba. He told them that he was not Baba but was an obedient servant of Baba. He also told them that he had come to enquire about the health of the family. Then he asked for Dakshina and the lady gave him one rupee. He gave her a small packet containing Udi and asked her to keep it in the pooja room with the photo for worshipping. After some time he went his way.

Appasaheb could not proceed with his trip as planned. This was because his horses fell sick at Bhivandi. He returned home that afternoon and was told by his wife that a fakir looking similar to Baba in the photo had visited them. He was furious in his mind for having missed seeing Baba. He asked her for more details. When she told him that she gave Dakshina of one rupee, he was very angry. He felt that one rupee was not sufficient for Baba. He would have given at least ten rupees. Saying this, he went out in search of the fakir. He looked for him in masjids and other places as well. His quest was not successful. He then came home and took his food. Baba had said always that no quest can be carried out successfully on an empty stomach. After meals, Appasaheb went out for a walk with his friend Mr Chitre. After going for some distance, they observed that a man was approaching them rapidly. Appasaheb immediately recognized him as the fakir who had visited his house. He completely resembled Baba in the photo he was worshipping. The fakir immediately extended his hand and asked for Dakshina. Appasaheb gave him one rupee. The fakir pocketed the rupee and again extended his hand. This time Appasaheb gave him two rupees. The fakir once again pocketed the two rupees and again extended his hand. Then Appasaheb borrowed Rs.3/- from his friend and gave it to the fakir. The fakir wanted more. Appasaheb requested him to come to his house where he would give the Dakshina which the fakir wanted. After going home, Appasaheb gave him three rupees. The fakir pocketed the three rupees and asked for more. Appasaheb told him that he did not have change and that he had a currency note of Rs.10/-. The fakir asked for the same. When Appasaheb gave him the note, he pocketed it and returned the nine coins which he had earlier taken from Appasaheb. The nine coins were thus consecrated by Baba’s hand and given to Appasaheb. Baba also gave nine coins to Laxmibai Shinde and nine also signifies the Nava Vidha Bhakti.

After the fakir left, Appasaheb opened the Udi packet. He found some flower petals and akshata. Subsequently when he went to Shirdi, he was able to get a hair from Baba. He put the Udi packet and the hair in an amulet and wore it always on his arm. Appasaheb realized the power of Udi in a few days. Earlier, though he was intelligent and hard working, his pay was only Rs.40/-. After he got the Udi prasadam from Baba, he got many times more than forty rupees as earnings and his power and influence also grew rapidly. Along with his materialistic growth, his spiritual growth was also assured. Let us all be also fortunate like Appasaheb and everyday after bath, apply the Udi to our forehead and take some part of it mixed with water as holy Teertha. If we follow this routine without fail everyday, no fear can come anywhere near us. Baba will protect us always.


Haribhau Karnik of Dahanu (Thana District) had another beautiful experience. He came to Shirdi in 1917 on the Guru Poornima day in the month of Ashadha and worshipped Baba with all the formality. He offered clothes and Dakshina to Baba. After that, through Shyama, he sought permission from Baba to leave. He got the permission and was climbing down the steps when a thought came to him that he should have given one more rupee as Dakshina to Baba. When he turned around to climb up the steps, Shyama, understanding his predicament, informed him by signs that as he had got the permission from Baba, he should leave.

So Haribhau left for home. On his way home, he went inside the temple of Kala Rama at Nasik for Darshana. Saint Narsing Maharaj, who was sitting inside the big door of the temple with his devotees, stood up, came to Haribhau, extended his hand and said, “Give me my one rupee.” Haribhau was surprised. He gave the one rupee very happily and his adoration for Baba increased many times. What he had decided in his mind, Baba recovered it through the Saint Narsing Maharaj.

The power of Udi prasadam is all pervading. We will see some more instances where in Udi has granted material and spiritual benefits to the devotees in the subsequent chapters. Let us bow at the divine feet of our beloved Baba and pray that His grace will always be with us. Sadguru Sainath Maharaj Ki Jai!


This arati song written by Madhav Adkar is similar to ‘Arati Jnanaraja’ written by Ram Janardan. The tunes of both the songs are same. Madhav Adkar wrote this arati song at the divine inspiration. Baba loved this song very much. Without this arati, Baba’s pooja is incomplete.

Aarati Sai Baba| Soukhya daataara jeevaa |
Charanarajaa taalim| dyava daasaam visaava |
bhaktaa visaava ||
Jaaluniya ananga | svasva rupeem raahe danga |
Mumukshu jana daavee | nijadolaam sriranga |
dolaam sriranga ||
Jaya maneem jaisaa bhaava | taya taisaa anubhava |
Daavisee dayaaghanaa | aisee tujheehi maava | tujheehi maava ||
Tumche naama dhyaataam | hare sanskriti vyathaa |
Agaadha tava karini | marga daaveesee anaathaa |
daavisee anaathaa ||
Kaliyugeem avatara | saguna brahma sachaaraa |
Avateerna jaahalaase | swami dattaa digambara |
dattaa digambara ||
Aathaam divasaam guru vaareem | bhakta kareeti vaaree |
Prabhupada pahavayaa | bhava bhaya nivaaree |
bhava bhaya nivaaree ||
Maajhaa nijaa dravya thevaa | tava charana raja sevaa |
Maagane henchi aataam | tumhaa devadhi devaa |
devadhi devaa ||
Ichchita deena chaataka | nirmala toya nija sukha |
Paajaave maadhavaa yaa | sambhaala aapooli hee bhaaka | aapooli hee bhaakaa ||

Oh Sai Baba, we wave arati before You, the bestower of happiness to the Jivas. Give us - Your servants and devotees rest under the dust of Your feet, burning (destroying) desire. You remain absorbed in Your self and show the Lord (God) to the aspirants. As one feels intently, You give him experiences or realizations accordingly. Oh kind hearted Your power is such! Meditation of Your name removes our fear of the samsara. Your method of word is really unfathomable as You always help the poor and the helpless. In this Kaliyuga, You the all pervasive Datta have really incarnated as Sagun Brahma. Ward off the fear of samsara of the devotees who come to You every Thursday, so as to enable them to see the feet of the Lord. Oh God of Gods, I pray that let my treasure be the service of Your feet. Feed Madhav (and Gadhij also) with happiness as the cloud feeds the chaataka bird with pure water, and thus keep up Your word.

With this, the thirty third chapter, called as The Greatness of Udi, is complete. In the next chapter, Hemad Pant tells us about the Malegaon Doctor, Dr.Pillai, Shyama’s sister in law, Irani girl, Harda gentleman, Bombay Lady and other matters.

|| Sri Sadguru Sainathaarpanamasthu || Shubham Bhavatu ||
Om Shanti Shanti Shanti

Sunday, March 29, 2009

||chapter thirty-two||

|| sri sai satcharitra ||

|| chapter thirty - two ||

|| in quest of guru and god ||

|| Sri Ganeshaya Namaha || Sri Saraswatye Namaha ||
|| Sri Venkateshaya Namaha || Sri Sai Nathaya Namaha ||
|| Sri Sadgurubhyo Namaha ||

In this chapter, Hemad Pant tells us about how Baba met His Guru and through him God, Mrs. Gokhale and other matters.


This samsara has been compared, at various times by various persons, to the Ashvattha (banyan) tree. The Katha Upanishad says

Oorvdha moolaha avaak shaakaha, yeshaha ashvattaha sanatanaha|
tat yeva shukram tad brahma, tat yeva amrutam uchyate||
tasmin lokaaha shritaaha sarve| tat vu na atyeti kashchana|| yetat vai tat||

Kath Upanishad, Book II, Valli 6, Sl.1

(Yama said): There is that ancient Asvattha tree whose root is upwards and branches are down. That indeed is pure. That is Brahman and that alone is called Immortal. Upon that all the worlds depend and no one goes beyond that. This is verily That.

Asvattha tree, the tree of Samsara extends from the Avyakta down to the immovable. This has its root in Brahman. From Brahman only the whole universe proceeds. Just as the tree can be cut down by an axe, so also, the tree of Samsara can be cut down by the axe of non-attachment or sword of Atman-Jnana, knowledge of the Self.

In Bhagavad-Gita, Sri Krishna says:

Oordhwamoolam adhahshaakham ashwattham praahuravyayam|
Cchandaamsi yasya parnaani yastam veda sa vedavit||

Ch.15, Sl.1

They say that the peepul Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.

In the next five slokas, Sri Krishna further says that the branches of that tree, extending down-wards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread down-wards in the human world. Its form is not perceived here in that way; or its end, or beginning, or continuance. After felling this Peepul (banyan) tree whose roots are well developed, with the strong sword of detachment, that State has to be sought for, going where they do not return again: I take refuge in that Primeval Person Himself, from whom has ensued the eternal Manifestation. The wise ones who are free from pride and non-discrimination, who have conquered the evil of association, (Hatred and love arising from association with foes and friends) who are ever devoted to spirituality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State. Neither the sun nor the moon nor fire illumines That. That is My supreme Abode, reaching which they do not return.

To cut this tree of samsara, and to gain that sharp sword called detachment with which this tree can be cut, the guiding hand of a guru is essential. However learned one can be, however deep the study of Vedas and Vedantas be, one cannot go through this jungle without the guiding beacon of a guru. For the guru to successfully guide, the devotee must have complete faith and patience in the guru. If this faith is not there, we will be going round and round in the jungle, without ever coming out of it.

The same philosophy Baba expounds in this chapter in the form of a story from His own life. By following this story sincerely, we will be bestowed with faith, devotion and salvation. Let us listen to Baba.


Once, four of us were studying religious scriptures and other books. Being thus enlightened, we began to discuss the nature of Brahman. One of us said that we should raise Self by the Self, and should not depend on others. To this the second said that he who controls his mind is blessed. We should be free from thoughts and ideas and there is nothing in the world without us. The third one replied that the phenomenon (world) is always changing, the formless is eternal. So, we should discriminate between the Unreal and the Real. To this the fourth one (Baba Himself) urged that the bookish knowledge alone is worthless and added, ‘Let us do our prescribed duty and surrender our body, mind and five pranas (life) at the Guru’s feet. Guru is God, all pervading. To get this conviction, strong unbounded faith is necessary.’

While discussing in this way, we four learned men began to ramble through the woods in quest of God. The three wanted to make the search with their free and unaided intellect. On the way, a Vanjari (roaming trader) met us and asked us, ‘It is hot now, where and how far are you going?’ We replied, ‘To search the woods.’ He enquired, ‘On what quest are you bound?’ We gave him an ambiguous and evasive reply. On seeing us rambling aimlessly, he was moved and said, ‘Without knowing the woods fully, you should not wander at random. If you want to walk through forests and jungles, you should take a guide with you. Why do you exert yourselves unnecessarily in this hot noon sun? You may not tell me the secret of your quest. Still, you can sit down, eat food, drink water, take rest and then go. Be always patient at heart.’ Though he spoke tenderly, we rejected his request and marched on. We thought that we were self contained men and needed nobody’s help.

The woods were vast and trackless; the trees therein grew so close and tall that sun’s rays could not penetrate through them. So, we lost our way and wandered here and there, for a long time. Ultimately, through sheer good luck, we came back to the same place from where we started. The Vanjari saw us again and said, ‘By relying on your own cleverness, you missed your way. A guide is always necessary to show us the right way in small or great matters. And no quest can be successfully carried out on an empty stomach. Unless God wills it, no one meets us on the way. Do not discard offers of food; served food should not be thrust away. Offers of food should be regarded as auspicious signs of success.’ Saying this, he again offered us food and asked us to be calm and patient. Once again we did not like this good hospitality, rejected his offer and went away.

Without doing any quest and without taking any food, the three began to move out. They were very obstinate. I was hungry and thirsty. I was moved by the Vanjari’s extraordinary love. We thought ourselves very learned, yet we were quite strangers to pity and kindness. The Vanjari was illiterate, unqualified, and belonged to a low caste. Still, he had love in his heart and asked us to eat the food. In this way, he who loves others disinterestedly is really the enlightened one. And I thought that acceptance of his hospitality was the best beginning of getting knowledge. So very respectfully, I accepted the food he offered ate it and drank water.

Then lo! The Guru at once came and stood before us. He asked, ‘What was the dispute about?’ I told him everything that had happened. Then he said, ‘Would you like to come with me? I will show you what you want, but he alone, who believes in what I say, will be successful.’ The others did not agree to what he said and left him. I bowed to him reverently and accepted his dictum. Then he took Me to a well, tied My feet with a rope. He hung Me with My head downwards and feet upwards from a tree into the well. I was suspended three feet above the water. I could not reach the water with My hands and the water also could not go into My mouth. After suspending Me in this manner, he went away, no one knew where.

After 4 or 5 hours (10 or 12 Ghatakas) he returned and took Me out quickly. Then he asked Me how I fared. I replied, ‘In Bliss supreme I was. How can a fool like Me describe the joy I experienced?’ On hearing My reply, the Guru was very much pleased with Me, drew Me near him. He stroked My body with his hands and kept Me with him! He took care of Me as tenderly as a mother bird does of her young ones. He put Me into his school. How beautiful it was! There I forgot My parents. All My attachments were snapped and I was liberated easily. I thought that I should embrace his neck and remain staring at him always. If his image was not fixed in My pupils, I would prefer to be blind. Such was the school! No one who entered it once could return empty handed. My Guru became My all-in-all, My home, My property, mother, father and everything. All My senses left their places and concentrated in My eyes. My sight was centred on him. Thus was My Guru, the sole object of My meditation, and I was conscious of none else. While meditating him, My mind and intellect were stunned. I had thus to keep quiet and bow to him in silence.

[According to the Sufi tradition, the path or the journey to God realization consists of seven stages or ‘stations’. They are

1. Tawabat – repentence

2. Wara – abstinence

3. Zuhd – renunciation

4. Faqr – poverty

5. Sabr – patience

6. Tawakkul – faith or trust in God and

7. Rida – contentment.

These stages constitute the various ascetic and ethical disciplines of the Sufi, and the attainment of each station signals the uplift of the personality to a more integrated level. At each of these stations, 10,000 veils are said to be lifted. Allah is said to be veiled by 70,000 veils which hide from the aspirant his true spiritual identity, and these have to be unveiled through spiritual practices.

The Sufis identify four levels of repentance by abstentation from 1. Kofr – unbelief 2. Fojur – lewdness 3. Immoral traits and finally 4 from everything other than God. The Sufi training, particularly in the Chishtiyya Order, often included a forty day retreat called as chillah, wherein the aspirant undertakes a forty day period of seclusion spent in fasting, meditation, recollection and devotional exercises to purify the soul. Each pir or guru would have his own method of initiating this spiritual experience, and would assist in finding a suitable secluded place or special dark space.

A variation of this chillah is the chilla-i-ma’kusa in which the aspirant is suspended in an inverted position while performing secluded prayers and meditation. The technique consisted of being hung upside down in a lonely place, such as a well, for a prescribed number of hours a day – over a period of days or even the full forty days. When the pir or the guru thought that the salik or the sishya was spiritually prepared, he would confer an experience of bliss through his own spiritual power known as baraka.

It is very likely that Baba was narrating a personal experience which is very similar to the traditional Sufi technique, although in His case, the time period was much shorter. After such an experience, the salik or sishya undergoes a transformation and his life changes thereafter. The salik or sishya then joins the school of the pir or the guru, where he was trained.]

There are other schools where you see an altogether different spectacle. The disciples go there to seek knowledge and spend their money, time and labour. Ultimately they have to repent. The Guru there boasts of his secret knowledge and his straight forwardness. He makes a show of his sacredness and holiness. He is not tender at heart. He speaks a lot and sings his own glory. But, his own words do not touch the hearts of the disciples and they are not convinced. As for as self realization is concerned, he has none. How can such schools be of any use to the disciples, and how can they be benefited? My master (Guru) was of a different type. By his grace, realization flashed upon Me of itself, without effort or study. I did not have to seek anything. Everything became clear to Me like broad daylight. The Guru alone knows how the topsy-turvy suspension, ‘with head down and feet up’ can give happiness!”

Among the four, one was a Karmatha (ritualistic), who only knew how to observe, and abstain from certain rites; the second was Jnani, who was puffed up with pride of knowledge; and the third was a Bhakta, who surrendered himself completely to God, believing that He was the sole Doer. When they were discussing and arguing, the question of God turned up. All the three depending on their unaided knowledge went in search of Him. The fourth one was Sai Himself - discrimination and dispassion incarnate. Some may ask, “Why did He mix with them and act foolishly?” He did this for the purpose of enlightening us, and setting us an example to follow. As He was an incarnation, He respected a low Vanjari, by accepting his food and showed His firm belief in the saying, “Food is Brahman (annam para brahmam)”. He showed us how those who rejected Vanjari’s hospitable offer suffered. He also showed us how it was impossible to get Jnana without a Guru.

The Taittiriya Upanishad says

Deva pitrukaaryaabhyaam na pramaditavyam |
matru devo bhava |
pitru devo bhava | aacharya devo bhava | Atithi devo bhava |
yaanya na vadyaani karmaani | taani sevitavyaani | no itaraani |
yaanyasmaakaha soocharitaraani | taani tvayopaasyani |
no itaraani || 2 ||

Tat.Up 11 anu.Sl.2

Never swerve from the duties to the gods and to the manes. May the mother be thy God. May the father be thy God. May the preceptor be thy God. May the guest be thy God. Let only those actions that are free from blemishes be done, and not others. Only those that are good acts to us should be performed by thee and not others.

By worshiping one’s father, mother, teacher and guests as veritable gods without regarding them as mere men, paying them due reverence and serving them with great respect will purify our minds. Unless this purification is done, self realization is not possible. The senses, the mind, or the intellect cannot take us to the self. Deductive or intuitive logic, such as perception and inference, or learning Vyakarana (grammar) will not help us in the matter. It is the grace of Guru alone which can take us to our destination. Out of the four Purusharthas - Dharma, Artha and Kama can be attained by our effort. The fourth, namely Moksha, can be attained only by the grace of a Sadguru.

In the Durbar of our beloved Baba, many personalities make their presence and play their part. Astrologers, princes, noblemen, ordinary and poor men, Sannyasins, yogis, singers come for Baba’s darshan. Jugglers, Gondhalis (who sing devotional songs), the blind, the lame, Nath panthis, dancers come and get blessed by Baba. Like them, the Vanjari also played an important part. We will now see what Mrs. Gokhale will do.


Baba never fasted Himself. He did not allow others also to fast. The mind of a person, who fasts, is never at ease. With an unsteady mind how can one attain one’s Paramartha (goal of life)? As the Vanjari said, “No quest can be successfully carried out on an empty stomach!” The soul has to be appeased first. It is only when the stomach is full that the eyes can see God, the tongue can describe the greatness of God and the ears can listen to what the tongue is extolling. It is only when all the sense organs get their proper nutrition, can we practice devotion and sadhanas. Neither fasting nor overeating is good. Moderation in diet is wholesome, both to the body and the mind.

Mrs Gokhale came to Shirdi to get Baba’s darshan and blessing. She brought with her a letter of introduction from a devotee of Baba, Mrs Kashibai Kanitkar to Dada Kelkar. She came with a determination to sit at Baba’s feet and observe fast for three days. A day before she arrived in Shirdi, Baba had told Dada Kelkar that He would not allow Dada’s children to fast during Shimga (festival of Holi) and if they had to fast, why was He there?

With this background, when Mrs Gokhale came next day with Dada Kelkar and sat near Baba’s feet, Baba said, “Why fast? Go to Dadabhat’s house, prepare pooran polis (wheat rolls with gram flour and jaggery), feed his children and yourself.” It was the period of Shimga holidays and Mrs Kelkar was undergoing her monthly periods. There was nobody to cook in Dadabhat’s house and the children were without food. Baba’s advice was thus very timely and Mrs Gokhale implemented it. She went to Dadabhat’s house, prepared pooran polis, fed everyone in the house and herself. What a beautiful story and how divine is its meaning!


Baba narrates another story from His boyhood days as follows:

“When I was young, I went to Beedgaum in search of livelihood. There I did some embroidery work. I worked hard and spared no pains. The employer was very much pleased with Me. There were three other boys who worked with Me. The first one got Rs.50/-, the second got Rs.100/- and the third got Rs.150/-. I was given twice the sum of all the three amounts, namely Rs.600/-. After seeing My cleverness, the employer loved Me, praised Me and honoured Me with a full dress- turban for the head, shell for the body etc. I kept this dress intact without using it. I thought that what a man gives does not last long, and is always imperfect. What My Sarkar (God) gives, lasts till the end of time. No other gift from any man can be compared to what He gives. My Sarkar says, ‘Take, take’. Everybody comes to Me and says, ‘Give, give.’ Nobody listens carefully to what I say. My Sarkar’s treasury (spiritual wealth) is full, it is overflowing. I say, ‘Dig out and take away this wealth in cartloads. Every blessed son of a mother should fill himself with this wealth’. The skill of My Fakir, the Leela of My Bhagwan and the aptitude of My Sarkar is quite unique. What is there for Me? This Body will mix with earth, breath with air. This moment of time won’t come again. I go somewhere, sit somewhere. This cruel Maya troubles Me much, still I always feel anxious for My men. He who does something (spiritual endeavour) will reap its benefit and he who remembers these words of Mine will get invaluable happiness.” Before we end this chapter, let us prostrate once again at the divine feet of our beloved Baba and pray that His treasury should be kept open always for us. Om Sri Sadguru Sainath Maharaj Ki Jai!!

With this, the thirty second chapter, called as In quest of Guru and God, is complete. In the next chapter, Hemad Pant tells us about how Baba cured Scorpion Sting and plague cases, the Jamner Miracle, Narayan Rao’s sickness, Balabuva Sutar, Appasaheb Kulkarni, Haribhau Karnik and other matters.

|| Sri Sadguru Sainathaarpanamasthu || Shubham Bhavatu ||
Om Shanti Shanti Shanti

Saturday, March 28, 2009

||chapter thirty-one||

|| sri sai satcharitra ||

|| chapter thirty - one ||

|| darshana mahima ||

|| Sri Ganeshaya Namaha || Sri Saraswatye Namaha ||
|| Sri Venkateshaya Namaha || Sri Sai Nathaya Namaha ||
|| Sri Sadgurubhyo Namaha ||

In this chapter, Hemad Pant tells us about passing away in the presence of Baba of Sanyasi Vijayanand, Balram Mankar, Noolkar, Megha, a tiger, and other matters.


God is indeed very benevolent. Having given us the human form so that we will do satkarma, and guiding us throughout our lives, He ensures that our last wish is also fulfilled. Our future will be guided by the thought or wish that we have at the hour of death. Sri Krishna assures,

Antakaale cha maameva smaran muktwaa kalevaram|
Yah prayaati sa madbhaavam yaati naastyatra samshayah||

And at the time of death, anyone who departs by giving up the body while thinking of Me alone, he attains My state. There is no doubt about this.

Yam yam vaapi smaran bhaavam tyajatyante kalevaram|
Tam tamevaiti kaunteya sadaa tadbhaavabhaavitah||

O son of Kunti, thinking of any entity whichever it may be one gives up the body at the end, he attains that very one, having been always engrossed in its thought.

If we fix our mind on a sense object during the last hour, we will attain that object in the next life. Jada Bharata was thinking of a deer during his last moments, and in his next life, he was born as a deer. If we concentrate our mind at the feet of the Lord during the last moments, we will become one with Him and will be relieved from this eternal cycle of birth and death. To achieve this fixation of purpose, constant practice is necessary. That is the reason all the saints and sages advise us to chant God’s name always, so that we may not be confused and scared at the actual time of departure. Only a Sadguru can guide us properly to our destination. A true devotee submits at the divine feet of the sadguru, so that He would guide him when time comes. Before we start this chapter, let us prostrate at the feet of our beloved Baba, so that our minds also will be fixed at His divine feet when the last moment comes.


Vijayanand was a sanyasi living in Madras. Once, he saw details of Manas Sarovar with a Japanese tourist. After seeing those details, he also felt a desire to visit that place. This was in the year 1911 AD. By now Baba’s name and fame had already spread throughout the country. Vijayanand thought that on the way to Manas Sarovar, he could also visit Shirdi and have darshan of Sai Baba. He came to Shirdi. There he met a person from Hardwar, by name Somadevaji Swamy. He asked the Swamy about Manasa Sarovar. The Swamy told him that it was 500 miles above Gangotri and that the journey to that place was not easy. The terrain was rough and some parts of the track always had land slides and were covered with snow. He also told Vijayanand that the dialect changed every 50 koss (150 miles) and the local Tibetan people were not trustworthy. They troubled the pilgrims in any number of ways. On listening to all these details, Vijayanand cancelled his trip to Manas Sarovar and decided to continue his stay at Shirdi.

Next day he went to the masjid and prostrated at the divine feet of Baba. Baba was greatly enraged and shouted, “Send this fellow out. His company is of no use.” As it was his first visit, Vijayanand did not understand why Baba was saying this. He felt very uncomfortable, but sat in a corner watching what all was happening. It was the morning Durbar, and Baba was worshipped with morning devotees in various ways. Some were fanning Him, some others were washing His feet and taking Teertha and drinking the water to purify their lives, some others were applying sandal paste. Seeing all these different forms of Seva, Vijayanand was immensely pleased by the darshan of Baba, though Baba had shown anger. He did not leave the place.

He stayed in Shirdi for two days. Every day he visited the masjid, had Baba’s darshan, prostrated at His feet and used to sit quietly at one corner observing all that was happening. On the third day he got a letter from Madras stating that his mother was very ill. The thought of his mother departing pained his mind. He wanted to be with her at the time of her passing away. Before leaving, he went to Baba to seek His permission to go. He went to the masjid, prostrated at Baba’s feet and told Him that as his mother was seriously ill, he wanted to leave for Madras and be with her during her last moments. Baba, being a sarvajna, who knew the past, present and the future, said, “If you love your mother so much, why did you take Sannyasa? Attachments and the saffron coloured dress do not go well with each other. Wait with patience for a few days. Till that time, sit quietly in the Wada. Also remember, in the Wada there are many robbers. Bolt your doors and be very vigilant. The thieves will carry everything. Wealth and prosperity are transient. This body decays and dies. Leaving all the attachments of this world and the next, do your duty. He who does this and surrenders at the feet of Sri Hari, will be freed from all troubles and attain bliss. God will come running to him, who remembers and meditates Him with love and affection. You have come here because of the immense good deeds done in your previous lives. Do as I say, and, realize the end of your life. Study Bhagavat from tomorrow. Do three saptahas (three readings during three weeks) conscientiously. The God will be pleased with you and will destroy your sorrows. Your illusions will vanish and you will get peace of mind.” When His own Mahasamaadhi was nearing, Baba had arranged for the reading of ‘Ramavijaya’. Paraayana of ‘Ramavijaya’ pleases the god of death.

Next morning after taking bath and performing other morning purifying rituals, Vijayanand started reading Bhagavat in a secluded place in Lendi baug. He completed two readings and then felt very exhausted. He went back to the Wada and stayed in his room for two more days. On the third day, while talking to Bade Baba, he fell in his lap and breathed his last. Baba asked the people to preserve the body for one more day. The police came next day and after making proper enquiries permitted the body to be disposed. It was buried in a proper place after conducting the rites. Baba, who knew the moment He saw Vijayanand that his end was imminent, helped him to attain sadgati.


Baba’s devotees consisted of all types - rich, poor, young, old, male, female, healthy, diseased etc. Without any discrimination of caste, creed or sex, they served Baba, whole heartedly and in a way they liked most. Among the householder devotees, there was a devotee named Balram Mankar. With the passing of time, his wife also passed away. Mankar, who was very much attached to her, could not bear the pain of separation. He handed over the family responsibilities to his son and came to Shirdi. He stayed there and served Baba very devotedly. Baba was very pleased with his love and affection and wanted to give a good turn to his life.

Baba gave him Rs.12/- and asked him to go to Machchindragad (District Satara). Initially Mankar did not agree. He thought that without Baba being near him, it was impossible for him to face life. Without Baba’s guidance, he was utterly helpless and useless. Baba, however, convinced him that that was the best course for him. He told him to practice meditation thrice a day. Being a true devotee, he did not want to disobey his guru’s instructions and Mankar went to Machchindragad. He liked the beauty of the nature there with pure water, fresh air and thanked Baba for sending him there. He did not waste any time and immediately started implementing Baba’s advice of practicing meditation three times daily.

After a few days, he had a revelation. Usually, these revelations come when the devotee is in samadhi state or while in trance. In Mankar’s case, he got it while he was wide awake and in broad day light. When he had completed meditation and opened his eyes, he found Baba standing in front of him. Mankar’s surprise and happiness knew no bounds. Recovering after some time, he asked Baba why He had sent him there. Smiling, Baba replied, “I sent you here so that your restless mind could rest. In Shirdi, you had many thoughts and doubts. You thought of Me as only this body of five elements and three and a half cubits in length. You never thought that I could exist outside this body. See for yourself now and decide. Decide for yourself whether the person you saw in Shirdi and I are one and the same or not. It is for this reason that I sent you here. I am not constrained by the body. I exist everywhere.” And then Baba disappeared. Mankar stayed in Machchindragad for some more time and decided to go back to his place, Bandra. He wanted to go by train from Poona to Dadar.

When he went to the booking counter, he found that there was huge crowd in waiting. He could not get his ticket and was standing there without knowing what to do. A villager approached him. This villager had only a langoti on his body with a kambal (shawl) on his shoulder. He asked Mankar where he was going. Mankar replied, “Dadar”. Then the villager pulled out something from his kambal and gave it to Mankar. It was the railway ticket to Dadar. The villager told him, “Please take my ticket to Dadar. I have some urgent work here so I have cancelled my journey.” Mankar felt very elated. He removed his purse to pay for the ticket, but found that the villager had disappeared. Mankar tried valiantly to find him but could not. He waited for him till the train left, but there was no trace of the villager. This was the second revelation Mankar had. He understood then that Baba could be anywhere and in any form to help His devotees.

After going to Bandra, he stayed there for some time. By now he had become so much accustomed to live with Baba that he decided to go back to Shirdi and spend his lifetime there. He served Baba as long as he could and finally when the end came, he was fortunate to leave this world with the blessings of Baba and in His presence.


When Nanasaheb Chandorkar was a Mamlatdar (revenue officer) in Pandharpur, Tatyasaheb was a Sub-judge there. Those were the days of 1909 AD, and Tatyasaheb had not yet visited Shirdi. He and Nanasaheb used to meet frequently and discuss about saints and sages. Tatyasaheb did not believe in them whereas Nanasaheb had already become a staunch devotee of Baba. Very often, he would tell Tatyasaheb about Baba’s Leelas and press him to go to Shirdi and have darshan of Baba. After hearing Nanasaheb speak so many times about Sai Baba, he decided to go to Shirdi provided two of his conditions were fulfilled. The first condition was that he should get a brahmin cook. The second was that he should get good Nagpur oranges for presenting to Baba. Both these conditions were fulfilled providentially. A brahmin came to Nanasaheb for service. Nanasaheb sent him to Tatyasaheb. Then a parcel containing 100 beautiful oranges were received by Tatyasaheb. The sender’s name was not known. Now that the two conditions were fulfilled, he had to go to Shirdi. Seeing him at the masjid, Baba was greatly enraged. Slowly and steadily, Tatyasaheb had so many experiences that he was convinced beyond all reasonable doubts that Baba was indeed God incarnate. Once convinced, he grew increasingly fond of Baba with each passing day. And then he decided to stay in Shirdi itself.

With passing of time, the time for leaving his mortal remains also approached. Sacred literature was read out to him every day. At the last hour, Pada Teertha of Baba was brought and given to him. When he passed away, Baba said, “Tatya has left us behind. He won’t be born again.” That was the affection He had for Tatyasaheb Noolkar. (The above account is given in the Sai Leela magazine).


When Megha died, in the year 1912 AD, as described in Chapter 28, the entire village followed the funeral procession. Baba also accompanied the procession. He placed flowers on the body. After the obsequies were performed, Baba wept like any other mortal. Tears rolled down his eyes. It was one of those rare occasions when Baba was overcome with grief and sorrow. He cried as though He had lost a near relative. With a very heavy heart He returned to the masjid. For a very brief duration, Maya seems to have engulfed Him.

Baba had given sadgati to so many of the devotees. What came as a great surprise to His devotees was that even cruel animals like a tiger came to Him seeking refuge and protection.


Once it happened that a country cart came and stopped in front of the masjid. There were three men around the cart. Inside the cart was a ferocious tiger chained by iron chains. Its face was towards the rear of the cart. The tiger was used by the men to earn their livelihood. The three men took the tiger through every village and collected money by showing it to the villagers. After some years, it developed some disease and was making small growling sounds as it was suffering from some pain or agony. They tried to treat its ailment by various methods, but none of them worked. Meanwhile, they heard of Baba’s fame and thought that He could cure the tiger. With that intention they brought the animal to the masjid. Leaving the cart outside, they went inside the masjid and narrated their woes to Baba. People had gathered around the tiger and were looking at it with awe and fun. Baba asked the tiger to be brought in. The three men brought the tiger tightly secured.

As soon as it approached the steps, the tiger saw Baba, and was taken aback by the lustre radiating from Baba’s body. The tiger immediately hung its head down. When both looked each other in the eyes, the tiger climbed one step and looked very affectionately at Baba. With great love, it moved its tail vigorously and then hit the ground three times with the tail. With everyone seeing it, the tiger fell down senseless. The three men were shocked to know that the tiger was dead. Initially they were sad that their livelihood has gone. On second thoughts, they realized that it was suffering from disease and also that it had reached the end of its life. They were also wonderstruck at the way in which the tiger behaved in front of Baba. They considered it meritorious that it preferred to die in front of a saint.

Seeing their grief, Baba said, “Don’t bereave. The tiger had to die here, so it came here. It has now attained peace. Bury it behind takiya in the Shivalay near Nandi. By doing this yourself, you will be releasing it from your Rinanubandha. It owed you a debt in the previous life. To clear off that debt, it had to take the birth of a tiger and serve you. After you bury it, it will attain higher worlds.” The three men and other devotees together buried the tiger at the place indicated by Baba.

To cast off the mortal remains in the presence of great saints, is indeed very fortunate. Only those who have accumulated the results of extremely good deeds in the previous lives, become eligible for such a divine ending. They become one with the God and will never have a rebirth.

The tiger died exactly a week before Baba attained Mahasamadhi.

With this, the thirty first chapter called as Darshana Mahima is complete. In the next chapter, Hemad Pant tells us about how Baba met His Guru and through him God, Mrs. Gokhale and other matters.

|| Sri Sadguru Sainathaarpanamasthu || Shubham Bhavatu ||
Om Shanti Shanti Shanti

Friday, March 27, 2009

||chapter thirty||

|| sri sai satcharitra ||

|| chapter thirty ||

|| some more sparrows ||

|| Sri Ganeshaya Namaha || Sri Saraswatye Namaha ||
|| Sri Venkateshaya Namaha || Sri Sai Nathaya Namaha ||
|| Sri Sadgurubhyo Namaha ||

In this chapter, Hemad Pant tells us about Kakaji Vaidya of Vani, Punjabi Ramlal of Bombay, and other matters.


Before proceeding further, let us bow at the divine feet of the ocean of kindness and ever forgiving, our beloved Baba and pray that all our mistakes and sins be pardoned. He is the one who understands our problems, our miseries and He alone is the one who can grant us peace of mind. When the mind becomes turbulent with increasing worries, and when darkness engulfs us all around, and we do not know what to do or where to go, that is the time we should think of our beloved Baba. He alone is powerful enough to provide us succour.He alone can take us safely across this never ending ocean of samsara. Sai Baba has incarnated only for the sake of devotees. What was before a formless Nirguna Brahma, seeing the devotees helplessly sinking into the bottomless ocean of samsara and being strangled by the creatures in that ocean, the Nirguna Brahma took the form of Sai Baba and came to the rescue of everyone who cried for help. By mere visualising of His image before our eyes, the fear of this samsara is dispelled. Those who take refuge at His feet will always find complete relief from miseries and troubles. Those who chant His name will get enormous strength and would be able to easily distinguish between the real and the unreal. Without this strength, we are of no consequence. Whatever may be our failures, whatever may be our shortcomings, we know that even if everyone deserts us, Sai will never forsake us. He is the only ray of hope in a world which is increasingly becoming darker and darker with each passing day.

We are ever grateful to Sai, as He alone understands us and fulfills our desires even without our asking for it. It was Sai who fixed the pension of Raghunath Tendulkar, without his asking, at an amount comfortable for him to maintain his family. It was Sai who favoured Hemad Pant to complete the monumental task of writing Sri Sai Satcharitra. It was only after Sai took over the responsibility that Hemad Pant’s job became easy and he never felt the burden. Hemad Pant was only the pen through which Baba wrote His own stories. This could happen to Hemad Pant because of the accumulated virtues of all of his previous births.

The stories narrated in this chapter, or for that matter in the entire Satcharitra, are meant for those who have belief and faith in the positive aspects of life. Only they can appreciate these stories. The agnostics or those who criticize and doubt everything under the sun cannot enjoy these stories. What happens here in these stories is beyond the realm of human reasoning and logic. The innumerable coincidences that take place are beyond the comprehension of an ordinary doubting mind. These coincidences happen because they are made to happen by the will of a super intelligent and ever alert god called as Sai Baba. Learned, devoted and faithful devotees of God alone can like and appreciate the concept behind the incidents narrated in the Satcharitra. Drinking this nectar of Sai Leelas will give liberation to the ignorant Jivas, satisfaction to the householders, and a sadhana to the aspirants.


There is a place called Vani in Nasik District. In that place lived a god fearing, devoted man by name, Kakaji Vaidya. He was the priest of the local temple of goddess Sapta-Shringi. Everyday he used to go to the temple early in the morning and worship the goddess. After offering naivedyam to the goddess, he would go home and have his food. Thus he served the goddess Sapta-Shringi for several years. Then life took a turn. His comfortable life was rocked and afflictions and tribulations started overwhelming him. Difficulties piled up to such an extent that he did not know what to do. His mind became very restless and was almost contemplating ending his life. Then one evening, he went to the temple of the goddess whom he had worshipped almost for a life time and prayed Her from the depths of his heart to relieve him of his anxieties. The goddess was pleased with his devotion and appeared that night in his dream. She said, “Go to Baba. Your mind will become calm and composed.” Kakaji wanted to find out from the goddess who this Baba was and where He could be approached. Before he could ask anything, his dream was over and he was awake. He enquired some of the people in the village, but could not get any satisfactory information. Then he thought over the matter. Lord Shiva is also called as Baba Bholenath. And Shiva was in Tryambakeshwar. As Sapta-Shringi is another form of Devi Durgamata, Kakaji thought that She wanted him to go to Tryambakeshwar, and went there.

Kakaji stayed there for ten days. Everyday during this period, he took bath early in the morning in the river and performed ‘Rudra abhishekam’. He did other religious rituals also, but found out that he was as restless as before. The condition of his mind had not changed even slightly. So, after ten days, he returned back to his village. Desperate and not knowing how to come out of his afflictions, he went to the temple once again and invoked the goddess. Once again, She appeared in his dream and said, “Why did you go to Tryambak? By Baba I meant, Sri Sai Samarth of Shirdi.”

Kakaji was keen to implement the orders of the goddess, but the question was how and when to go to Shirdi, and how to see Baba? If the desire is in earnest and the intention is pure and clear, then it does not take long before the wish is fulfilled. God will come to the aid of such devotees. To see a saint is a very noble desire. For such a desire to be fulfilled, in addition to God, the saint will also help. The more anxious a devotee is to meet the saint, the more devout and faithful he is, the more speedily and effectively is his wish satisfied. If someone invites us, that someone will also make all arrangements for the reception and stay. And so it happened in the case of Kakaji Vaidya. When Kakaji was thinking about his visit to Shirdi, unexpectedly, a guest came to his house. He was none other than Shyama, the most intimate devotee of Baba.


When he was very young, Shyama was severely ill. Seeing that he did not improve even with medication, his mother took a vow that if her son got well, she would bring him to the family goddess Sapta-Shringi at Vani and dedicate him to Her. Because of various reasons, she could not fulfill the vow even after a few years. Subsequently, she was also not well. She had developed ring worm on her breasts and suffered very much. Then, she prayed her family goddess Sapta-Shringi at Vani, that if she was cured of the ringworm, she would offer two silver breasts to Her as an offering. She got well. The urgency which is there when we are in difficulties will vanish once we get out of the problems. Soon, Shyama’s mother also forgot her vows. It was only at her death-bed that she called her son Shyama and told him that these two vows have to be fulfilled. She breathed her last only after Shyama promised her that he would carry out her wishes. And as it usually happens, with the passing of time, Shyama also forgot about the vows. Within no time, thirty years also slipped away.

It was around this time that a famous astrologer came to Shirdi. Bapusaheb Booty and others consulted him and found his predictions quite accurate. Shyama’s younger brother, Bapaji, also went to the astrologer. The astrologer told him about his mother’s vows. He also told that as the vows were not yet fulfilled by his brother, the goddess was unhappy and if the present difficulties of Bapaji have to end, the goddess has to be appeased. Bapaji told this to his brother Shyama. Without any further delay, Shyama called a goldsmith and got a pair of silver breasts made. With the silver items in his hand, he went to the masjid, prostrated at the feet of Baba and offered the silver items to Him. Shyama requested Baba to accept them and relieve him of the vows. He also told Baba that He was his goddess Sapta-Shringi. Baba did not accept and insisted that Shyama should go personally to the temple and submit the offerings to the goddess and get her blessings. Then Shyama took Baba’s permission and the udi prasadam, and went to Vani.

After reaching Vani, he went in search of the priest so that the offerings could be made to the goddess Sapta-Shringi. That was how Baba’s most intimate devotee reached someone who desperately wanted to see Baba. What a wonderful coincidence and how beautifully Baba had interlaced the lives of so many of His devotees! Shyama did not go to Kakaji a day later or a day earlier than required. Those who surrender everything to Baba need have no fear of anything. He will take care of us and guide us.

When Shyama knocked on the door of Kakaji, Kakaji asked him who he was and where from he had come. The moment Shyama told him, Kakaji embraced him and was overwhelmed with Baba’s love for him. They both talked for some time about Sai Leelas. Then Kakaji took Shyama to the temple of goddess Sapta-Shringi and helped him fulfill the vows. After Shyama completed his task, they both left for Shirdi. On reaching the masjid, Kakaji prostrated at the feet of Baba. As goddess Sapta-Shringi told him, the moment he saw Baba, Kakaji’s mind lost all its restlessness and became very calm and composed. In that state of mind, his only thought was, “What a wonderful power! There is no question asked and no answer given. Baba has not even spoken anything. No benediction given. The mere darshan itself is like pouring oil over a turbulent sea. Everything has become very quiet. Consciousness of joy has come over me. This is called ‘the greatness of darshan’.” Fixing his gaze on Baba’s feet, he surrendered himself completely to Baba. He lived in Shirdi happily for twelve days and after taking Baba’s permission and the udi prasadam, returned home.


It is said that dreams which come in the early hours of the morning usually come true. As far as Baba’s dreams are concerned, there is no constraint on time. On one afternoon, Baba asked Kakasaheb Dixit to go to Rahata and bring Khushalchand to Shirdi, as He had not seen him for a long time. Accordingly, Kakasaheb took a Tonga and went to Rahata. He met Khushalchand and gave him Baba’s message. Khushalchand was surprised.

Just before Kakasaheb arrived, Khushalchand was having his afternoon nap. He had his meals earlier and was relaxing, when sleep overtook him. During that nap he had a dream. Baba appeared in the dream and asked him to come to Shirdi immediately as He had not seen him for a long time. He was also eager to go but he did not have his horse nearby. So he had asked his son to go to Shirdi and inform Baba that his father would be visiting Him shortly.

Khushalchand went with Kakasaheb in his Tonga and prostrated at the feet of Baba. Everyone was pleased. Seeing Baba’s Leela, Khushalchand was also deeply moved.


A Punjabi Brahmin of Bombay by name Ramlal once had a dream. A mahant (saint) appeared in the dream and asked him to go to Shirdi. He did not know who this mahant was or where from he came. He wanted to contact this mahant, but could not find him. He did not know what to do. It usually happens that He who calls for interview also makes all the necessary arrangements. That afternoon, when Ramlal was strolling in the street, he saw the picture of the mahant, who had appeared in his dream, in a shop. He enquired the shop owner about the person in the photo and was told that it was none other than Sri Sai Baba of Shirdi.

Ramlal then went to Shirdi and stayed there till the Mahasamaadhi of Baba. In this way Baba brought His devotees to Shirdi for darshan and fulfilled their desires, both material and spiritual. Before leaving this chapter, let us bow to the ever loving and always forgiving, graceful, kind and benevolent Baba.

With this, the thirtieth chapter called as Some more sparrows is complete. In the next chapter, Hemad Pant tells us about passing away, in the presence of Baba, of Sanyasi Vijayanand, Balram Mankar, Noolkar, Megha, a tiger, and other matters.

|| Sri Sadguru Sainathaarpanamasthu || Shubham Bhavatu ||
Om Shanti Shanti Shanti