14
Ruttonji’s Meeting with Sai
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
Hail Sainatha, the greatest among all Saints! Hail, hail
compassionate one, laden with virtues! Hail, the unchangeable
and Supreme One! Hail, hail the boundless and Immanent One!
2.
In your infinite mercy towards your devotees, upon whom you
keep a watch, without their knowledge, you meet them under
different pretexts, and save them from their difficulties.
3.
You are the incarnation to uplift the devotees and to kill
the demons, who are active in the night, in the form of
passions, which are difficult to overcome.
4.
Those who came for darshan in good faith were able to drink
the nectar of self – contentment and were happy with inner
bliss, swaying with love and happiness.
5.
Such was Sai Samartha, the embodiment of virtues! I am an
ordinary, poor and humble person. I prostrate at his feet
with humility.
6.
In the last chapter, the story was told about how malaria was
cured by making the patient feed a black dog with curds and
rice.
7.
Terrible diseases like cholera and diarrohea were cured
merely by the waving of an admonishing finger, or by having
rice gruel, or roasted peanuts.
8.
Similarly, how the shooting pains in the stomach of one
person, the ear ache of another and the severe tuberculosis
of a third person were cured by means of a mere darshan.
9.
How Bhimaji was completely happy by the grace of Sree Sai;
and how he was indebted to Sai and totally surrendered to
him.
10. In the same manner, this episode is also unique, amazing and
mysterious. Knowing the eagerness of the listeners, I will
present it.
11. If the listeners are not attentive, how will the speaker be
inspired? How will the narration reach the climax and how
will it be interesting?
12. What can a speaker do? He is completely dependent upon the
listeners. The listeners make the story entertaining by being
absorbed in it.
13. This being the life story of a Saint, it is naturally
pleasing, in all respects. The eating habits of Saints, their
everyday behaviour and even their casual remarks are
enchanting.
14. This is not a life-sketch or biography. Sai Maharaj, the
cloud of mercy, showered this because of his love for his
devotees, as a means of remembering him and obtaining bliss.
15. Such are the stories of these great Saints, who talk about
the worldly life but place one on the path of salvation. The
stories deal with material and spiritual life, at the same
time.
16. This must have been their underlying purpose that one should
lead a happy life; but should always be careful and thus this
body should be fruitfully utilised.
17. When innumerable merits are accumulated, a soul unexpectedly
gets the life of a human being. Over and above, if a person
is able to lead a spiritual life, he is most fortunate.
18. Even in such a life if he does not achieve fulfilment, his
being born is useless and only an added weight on the earth.
Can he be happier than a mere animal?
19. A human being, who does not know anything more than eating,
sleeping, fear and sex, is no better than an animal shorn of
tail and horns.
20. How great is this human life! It is the only way to achieve
devotion to God and the four-fold1 liberation. This is the
only means of self-realisation.
21. Our existence in this world is of a duration no longer than a
flash of lightening. How can people find moments of complete
happiness when they are caught between the jaws of destiny?
22. Mother, father, sister, husband, wife, son, daughter, cousin
– they are like logs of wood which float in the current of a
river.
23. They seem to be together for a moment. Then they scatter by
the movements of the waves and go separately never to meet
again.
24. He, who has not achieved self enhancement, has troubled his
mother in vain. Without ever surrendering at the feet of
saints, birth will be futile.
25. As soon as a being is born, he heads towards death.
Therefore, if he believes that death will come at some later
date then he is deceived.
26. One should always remember that death awaits you. This body
is the fodder on which death thrives. Such are the ways of
the world. Be on guard.
27. In the daily course of life behave with caution and you will
achieve the highest objective in life without effort.
Therefore, do not be lethargic in the world and do not be
disinterested in making efforts.
28. Those who do listen to the stories of Sai with love, they
will be effortlessly benefitted. Their devotion at Sai’s feet
will increase and they will obtain happiness and prosperity.
29. This collection of stories will remind those who are full of
affection for Sai, of his lotus feet, at every step.
30. It describes that which is impossible to put into words; and
that which is beyond the senses, it makes possible to enjoy.
However much you may drink this nectar in the form of these
stories, it is difficult to be fully satisfied.
31. The deeds of Saints are impossible to comprehend. Their
glories are beyond description. Who is capable of fully
putting them in words?
32. If these stories are regularly heard, Sai’s image will
perpetually remain before our eyes, our minds and our hearts;
and we will remember him and meditate upon him day and night.
33. One would perceive him while waking or dreaming; while
sitting, resting or eating. Wherever one goes about, either
in society or in the jungle, he would seem to be walking
beside him.
34. If thus he is with us day and night, one would be absorbed in
divine contemplation; and when this happens every day, the
mind will be one with the supreme energy.
35. Now, I will pick up the threads of my narration from the
previous chapter. We will continue the narration. Please
listen with respect.
36. One may eat the “shira-puri”2 of faith and devotion, as much
as one can but one will never be satisfied even if one eats
till one is gorged.
37. So be it. Now, another story. Listeners, pay attention to it
with respect. The efficacy of the darshan of a Saint will
become firm in your mind.
38. Baba did not do anything outwardly. He did not go anywhere
leaving his place. But he knew everything sitting at one
place and would let it be known to everybody.
39. That eternal truth which dwells in the body pervades the
whole universe. Sacrificing the body, experience the unity.
40. One who surrenders to that eternal truth becomes one with
all. Know that. If one follows diversity, then one
perpetuates the cycle of birth and death.
41. The intellect which regards everything as separate is
actually due to ignorance. It needs to be purified by
“trishudhi” 3. However, the advent of the Guru purifies the
mind and makes us realise our real self.
42. When one refrains from ignorance, that itself is the
realisation of oneness. Even if there is the least sense of
differentiation, how can there exist that oneness?
43. From Brahman to the immovable object, with any name, all are
considered as non-Brahman due to false knowledge. Whereas in
reality they are all full of Brahman.
44. One who by nature has profound knowledge of everything and is
disinterested in the duties of the mundane existence, and
from whom name and form have been obliterated, he is Brahman
without limbs.
45. Due to misguided knowledge and illusion and the belief that
Brahman is different, these fallacies take place and the mind
is lured to the various clinging forms of nature. But when it
has the right knowledge it becomes steady and becomes one
with pure consciousness.
46. I am different and the people are different from me. He who
does not think in this differentiating manner, for him
everything is full of that pure consciousness and then
nothing else remains.
47. One who considers it irksome to do the duties of the mundane
existence and has eliminated the feeling of multiplicity
altogether, this is reaching Brahmahood.
48. “I see myself everywhere. There is no place without me. I
fill all space in all the directions. There is nothing else
but me”.
49. Hold fast to this conviction — and push away the misguidance
of Maya. Veil your sight and realise that there is nothing
save myself.
50. The listeners could raise a common doubt: “How then lies the
difference in the self being the knower and Brahman the
known?” What is the remedy for this?
51. Sense of differentiation has been proved to be caused by
passion. Immediately it causes multiplicity; and that is the
reason for birth and death.
52. As soon as the dark vision of ignorance disappears the whole
universe also disappears. Everywhere the Reality of Self
fills the vision and multiplicity takes flight immediately.
53. Pure water poured into pure water remains pure water and is
indistinguishable – one from the other. The sense of
differentiation does not remain.
54. Pieces of wood of different shapes, when put into the fire,
they look the same. They lose their form and are indistinct,
merging themselves in the fire.
55. Similarly, the knowledge that the Self is one needs no other
proof. The Self abides in all beings fully, but it is without
form.
56. The false illusion to the contrary is the cause of a confused
mind, which leads to the painful experience of birth and
death, leaving the being in an unsettled state of mind.
57. The Siddha abides within the perpetual bliss of self
realisation, eluding the clutches of Maya and avoiding the
vexations of name and form, concentrating on the Pure and
Real Self.
58. Sree Sainath is the true example of this state. Blessed are
those who were fortunate enough to get his darshan.
59. The moon reflected in the water appears to be surrounded by
water but it is actually beyond the waters. Likewise, the
Saints though surrounded by numerous devotees, are in reality
separate from them.
60. Although surrounded by the devotees, there is no attachment
to anyone. They abide always in the Self and do not at all
care for the worldly ties.
61. Such are the great Saints and sages, that even God does their
bidding. There is nothing which is unattainable for them in
this world and nothing which is beyond their knowledge.
62. There are innumerable Gurus and disciples in this world, who
give and receive, respectively, the teachings. But rare are
the Gurus who give actual experience with their teachings.
63. Enough of this initial narration. Let us start with the main
story for which the listeners are very anxious. Let them be
benefitted by listening.
64. In the city of Nanded, in the Nizam’s dominion, there was a
famous Parsi merchant. He was popular and very pious. His
name was Ruttonji4.
65. He had every material possession. He owned horses, carriages,
farms and woodlands. The doors of his house were open to all
and nobody was turned away, empty-handed.
66. In this way he seemed to be enjoying happiness, day and
night. But, deep inside, he was caught permanently by a
crocodile in the form of worry.
67. This is the law of nature that nobody can have undiluted
happiness. Some way or the other, everyone has some anxiety.
68. A person may say boastingly that he is superior and the
richest. He may walk upright with uncalled for pride.
69. Whenever there is anything without a blemish, it will be
flawed at least by a small blot. Therefore, it seems that God
does this with His own hands.
70. Ruttonji was endowed with wealth. He was hospitable to all;
helped the weak and removed their miseries. He was always
pleasant.
71. In this way, though the world thought that Shethji was happy,
the pleasure of wealth was of no consequence for a person who
had no son.
72. There was no dearth of daughters. There were twelve, one
after the other. But how could he have the slightest of
happiness? How could his mind be at rest?
73. Is there any beauty in a kirtan performed without love? What
is music without harmony and rhythm? And what kind of a
brahmin is he, who does not wear the sacred thread?
74. What profit is there in proficiency of all arts when there is
no sense of discrimination? What is correct behaviour if it
is divorced from mercy towards all beings?
75. How is there sanctity in one who wears sandal paste on his
forehead, and tulsi rosary around his neck, if he mocks at
Saints?
76. What use is pilgrimage without piety and repentance? What
good is ornamentation without a necklace?5 What is a home
without a son?
77. He was constantly worrying about whether God would grant him
a virtuous son. This was a nagging anxiety.
78. Because of this Shethji was always depressed. He could not
relish food or drink. He was always grief stricken and was
worrying constantly.
79. “O God, wash off this blemish and make me flawless. Give an
heir to the family. Save me from humiliation, Prabhuraya”.
80. As he had immense faith in Das Ganu, he opened his heart to
him, who in turn told him to go to Shirdi and his wish would
be fulfilled.
81. “Go and take Baba’s darshan. Bow down at his feet and tell
him your heart’s secret at length. He will bless you.
82. Go. Your well-being will be assured. Baba’s deeds are
inconceivable. Surender to him completely. You will be
benefitted”.
83. Accepting this advice, Ruttonji took a decision. After some
days, he arrived in Shirdi.
84. He went to the Masjid for darshan and prostrated at the feet
of Sai. Seeing Maharaj, the store of religious merit, he was
overwhelmed with a surge of love for him.
85. He opened the basket, took out the garland of flowers and
lovingly put it round Baba’s neck. The fruits he had brought
as an offering were placed at Baba’s feet.
86. Ruttonji, with great humility and highest respect, went and
sat near Baba. Listen to his entreaty.
87. “I have heard that whenever people have insurmountable
problems, they come to you for help and you immediately
protect them.
88. Therefore, I have come here to meet you, with great hopes and
seek a boon at your feet. Please do not turn me away,
Maharaja”.
89. Then Baba said to him: “You have taken a long time to come
here. Give me whatever dakshina you wish. Then your objective
will be fulfilled”.
90. Whoever came for darshan and bowed at his feet, whether a
Hindu, Muslim or Parsi, he would ask dakshina from him.
91. Even that was not a small sum. It could be a rupee or two, or
fifty or hundred, or thousand or lakh or more depending on
how much he could afford.
92. Even if it was given he would ask for more. If he was told
there was nothing left, he would say take a loan; and when it
was impossible to get a loan, he would then stop asking.
93. And he would say to the devotees: “Do not worry at all. I
will give you plenty of money. Sit near me without any care.
94. In this world, everybody has somebody or the other; but
nobody belongs to me. Allah and only Allah is mine.
95. If someone loves me more than life, I need such a person. If
such a person gives me something, I give to him a hundred
fold”.
96. Even if there was a millionaire, Maharaj would order him to
go to a poor man’s home to ask for dakshina for him (Baba).
97. Sai did not distinguish between the very rich and the poor;
the humble, the miserable, the indigent. One was as good as
the other.
98. The person would obey his orders, bow his head and would go
to the homes of the poor and beg on behalf of Baba, giving up
pride.
99. The essence of all this was that, under the pretext of
dakshina, Baba would teach humility to his devotees.
100.One may doubt why a sadhu needs money. But, in this respect,
if you think properly, your doubts will be cleared.
101.If Sai has fulfilled all his wishes, why does he require
dakshina? How can he be called desireless, when he asks for
money from his devotees?
102.Why does he stretch out his hands when a hailstone or a
diamond or a copper coin or a gold mohur are alike to him?
103.When he begs for food only for the appeasement of his hunger
and has taken the vow of non-attachment, when he appears to
be without expectation and totally disinterested, why then
this desire for dakshina?
104.Why should a person stoop to begging for money at whose
doorstep the eight siddhis6 stand to serve him with folded
hands and the nine treasures7 are at whose command.
105.How can money matter to one who spurns the material objects
and cares not even for heaven, but is lost wholly within the
Self?
106.Those who are Saints, pious and holy, who are well-versed in
scriptures, and whose life is dedicated to the welfare of the
devotees, why should they need money?
107.Why does a sadhu need dakshina? He should be desireless. IWhy does a sadhu need dakshina? He should be desireless. In
spite of his being a fakir, he cannot escape greed and is
always worshipping money!
108.At the first darshan he accepts daskshina. At the next
darshan he asks for dakshina. While taking leave also he asks
for dakshina. What is the meaning of asking every time?
109.Traditionally, in the beginning, drinking water is offered;
then washing of hands and mouth is done; afterwards pan and
betel nut are offered, followed by dakshina.
110.But Baba’s system was strange. While the sandalwood paste was
being annointed or the rice mixed with turmeric and other
decorations were offered, he expected dakshina to be offered
at that time.
111.As soon as the preliminaries of the ritual started, Baba
would ask for dakshina. Therefore, at that moment, one had to
give it up as if it was an offering to Brahman.
112.Now to clear this doubt, a lot of efforts are not needed. If
you pay attention for a while, you will be satisfied.
113.Wealth should be accumulated for a good cause. But it is
spent on trivial things and worldly passions.
114.Because of wealth good deeds can be performed. Because of
good deeds real knowledge is gained. Selfishness is
transformed into acquiring spiritual knowledge. This results
in contentment.
115.In the beginning, for a long time, Baba did not take
anything. He would collect burnt matchsticks and filled his
pockets with them.
116.He would ask for nothing whether it be from a follower or a
non – devotee. If a paisa8 or two were placed before him, he
would purchase tobacco or oil from it.
117.He greatly loved tobacco. He smoked beedis or chillum. That
chillum served him sincerely. It was rarely unlit.
118.Later on, somebody thought that how could he go empty handed
for the darshan of a Saint. Therefore, he started accepting
dakshina.
119.If anyone offered him one paisa he would put it in his
pocket; but if he was offered two paise he would return it,
as it is. This went on for a long time.
120.But after some time, Sai Baba’s fame increased. Hordes of
devotees started coming. Systematic worship started taking
place.
121.Worshippers were aware of the conventions of puja and thaWorshippers were aware of the conventions of puja and that
without offering dakshina in the form of gold or flowers, a
puja would not be complete.
122.Dakshina for Guru Puja is as necessary as a gift at the time
of a king’s coronation or at the time of “pada-puja” (puja
of the feet).
123.It is said in the Vedas that those who offer dakshina attain
the highest position (i.e. heaven). Those who offer gold
coins attain salvation and wisdom and purity of mind.
124.It is also said that offering sandalwood paste brings
sanctity, offering rice coloured with kumkum and turmeric
brings long life; offering flowers and betelnut brings wealth
and prosperity and great riches by dakshina.
125.The golden flower of dakshina is as important in puja as
sandalwood, coloured rice, flowers and betelnut, for it
bestows on the giver vast riches.
126.Dakshina is necessary at the time of puja of a deity as well
as the worship of a Siddha. It is the custom of those who
perform a ‘vrat’9, at the time of its completion, to offer
gold as a gift to the Brahmins.
127.The frantic activity of this world depends totally on money.
It is also the means for covering up loss of reputation.
Money is essential for that.
128.When uttering the Vedic Mantras “Hiranyagarbha –
Gharbhasta” etc. at the time of worship of a deity, dakshina
is sanctified, then why should it not be given when
worshipping a Saint?
129.When going for the darshan of a Saint, each one behaves as
per his own light. Every person has a different view point
and it is difficult for all to agree upon one and the same
thing.
130.Some go with a view to sing praises and pay their respects;
some go to test a Saint; some think that a Saint is he who
can read your mind and tell you.
131.Some pray for longevity; some want elephants, gold, wealth,
property; some wish for sons and grandsons; some want
perpetual power.
132.Baba’s method of dealing with people was unique. If any came
with the intention of ridiculing him those persons’
wickedness would be destroyed and they would become humble
and bow down at his lotus feet.
133.If they were not fortunate enough for that, then at leasIf they were not fortunate enough for that, then at least
they would repent, loose all pride undoubtedly and would
certainly get proof of Baba’s powers.
134.All these were ordinary, simple devotees completely attached
to the world. Their minds should be purified by making them
offer dakshina, was what Baba willed.
135.The Shrutis say “sacrifice, charity, dedicated effort.” One
desirous of self-realisation should offer dakshina, because
it is one of the easiest means of acquiring it. This is
clearly said in the Vedas.
136.A devotee may be selfish or may be desirous of spiritual life
– both kinds, if they desire that their objectives are
fulfilled, should give dakshina to their respective Gurus for
their own good.
137.Even Prajapati10 preached the same principle to his three
progeny viz. gods, demons and the human beings, at the time
of the completion of Brahmacharya, when they asked for
upadesh11.
138.He uttered the single letter “da” as upadesh. What was the
meaning of it? He asked them and confirmed their
interpretation. It was a strange leela between Guru and
disciple!
139.The Gods understood it as “danta” to have restraint; the
demons understood it as “daya” to be kind; the humans
understood it as “dana” to be charitable. Prajapati said:
“Well done, well done”.
140.Gods are not a people apart. They are human beings only but
with a different nature. They imbibe their best virtues
within themselves and exercise restraint. Their character
earns them their title.
141.Among humans only there are demons. They resort to violence,
they are wicked and harsh, and are extremely avaricious. Such
are the three kinds of human beings12.
142.Greed is man’s major vice. Even then, to save man from the
deep, dark, pit of greed, Sainath, the ocean of kindness,
stretches his arm and pulls them out.
143.In the Taitariya Upanishad (Adapted) and the Ekadashi Shruti
many kinds of charities are mentiond. Listen to each one of
them.
144.Give with reverence and faith. Giving without faith is
futile. One should respect the commands of a king and the
dictums of the scriptures and should give something out of a
sense of decency.
145.At weddings and other social occasions, you must give giftAt weddings and other social occasions, you must give gifts
to keep up goodwill because it is a custom of society. Such
are the preachings.
146.Baba also, as per this letter ‘da’ asked the same thing, from
his devotees for their own good. “Be kind , be charitable,
be restrained. You will get great happiness”.
147.There are three vices of which to be without restraint is
one. To remove the effect of these the only simple remedy is
the one letter advice, which the teachers have been teaching
to the students.
148.Passion, anger and greed are most inauspicious for
progressing on the path of spirituality. It is very difficult
to conquer them for which this is a very simple remedy.
149.Just as the Shrutis, so also are the Smritis. Such is their
confirmation. I am giving here the quotation for the benefit
of the listeners, so that they have better and firm
understanding.
150.“Passion, anger and greed are the three doors to hell; and
are the cause for the destruction of the self. Therefore,
they should be definitely discarded13”.
151.The very kind and great Sai asked for dakshina from his
devotees for their own well-being and thus taught them to
sacrifice.
152.What is the value of dakshina? What is spirituality if one is
not ready to lay down one’s life to carry out a command of
his Guru?
153.Really, what reason did Baba have for asking for dakshina
other than for the good of his devotees? His own life did not
depend on dakshina.
154.He begged alms for food . There was no selfish motive behind
his asking for dakshina. His only objective was that his
devotees’ minds should be purified.
155.According to the above mentioned quotation from the Vedas,
dakshina was essential; and until that is given a puja is
never complete.
156.Now let us bring an end to this section about dakshina. Its
meaning is very clearly explained. There is no ulterior
motive or greed in accepting dakshina, which was taken only
for the benefit of the devotees.
157.Therefore, we will narrate further in details the unfinished
story. Listen to Ruttonji’s episode of dakshina and Sai’s
marvellous handling of it.
158.Listeners, listen with full devotion to this amazing storListeners, listen with full devotion to this amazing story
and see how Sai is unique and free from greed.
159.At the time of asking for dakshina from the Shethji, Sai
mentioned an instance of the past, which Shethji could not
recall and he was bewildered.
160.“You gave me Rupees three and fourteen annas earlier. That I
know. Out of the amount intended for me, give me only the
balance. Give that to me as dakshina.”
161.This was the first darshan of Baba. Hearing these words of
Baba, Ruttonji Sheth was amazed and tried to recollect.
162.‘I have not come to Shirdi before. Nor have I sent anything
with anybody’. In these circumstances, notice his surprise at
Sai Maharaj’s words!
163.Such a thing had not happened. Ruttonji was embarrassed. He
gave the dakshina and bowed down but could not resolve the
enigma.
164.It was left at that. He told the reason for coming. Again he
prostrated at his feet and sat with folded hands.
165.Shethji was very satisfied and said: “Baba, it is good that
my last birth’s good deeds have borne fruit and that I am
able to have the darshan of your feet.
166.I am ill-fated, ignorant, and know not how to perform puja,
rituals, sacrifice. Due to destiny, I have been able to take
darshan of this sagacious person, knower of the past, present
and future.
167.You know the reason for my unhappiness. O, compassionate one,
please remove it. O, kind one, do not send this ardent
devotee away from your feet”.
168.Sainath felt pity for him. He Said: “Do not worry
unnecessarily. Your misfortunes, henceforth, will start
diminishing”.
169.He gave him the prasad of udi in his hand and laid his
boon-giving hand on his head. “Allah will fulfil your
heart’s desire”, with these words he blessed the Shethji.
170.Then, Ruttonji took his permission to leave and returned to
Nanded. Whatever had happened was described in detail to Ganu
Das.
171.“I had a good darshan, as desired. My heart was full of joy.
I have received his boon and assurance and have been blessed.
172.Everything went off fine. But I did not understand one thing.
What was it that Maharaj said? I did not follow it at all”.
173.“ ‘You gave me Rupees three and fourteen annas earlier. Tha“ ‘You gave me Rupees three and fourteen annas earlier. That
I know’. Explain to me clearly what these words of Baba
meant.
174.What rupees and what annas! When did I give him earlier? I do
not understand the mystery of it, because I went to Shirdi
for the first time.
175.I cannot solve this mystery. I feel that this is an
intriguing puzzle. It is beyond my comprehension. Can you
please enlighten me?”
176.This is a mystery, Das Ganu thought to himself. What could be
the meaning? He couldn’t come to any conclusion.
177.After a lot of thinking he recalled an ‘Aulia’, who was
called Mauli Saheb. He was reminded of him.
178.He was a Muslim. His behaviour was like that of a Saint. He
worked as a coolie for his living, leaving himself to the
mercy of fate.
179.If I give his life story in detail, it would be a deviation
from our own subject. Besides, the life of this Mauli Saheb
is known to everybody in Nanded.
180.At the time when the visit to Shirdi was decided, Mauli Saheb
had casually come to Shethji’s house, on his own.
181.There was deep mutual affection between them; so, he was
offered fruits, refreshments, garland as was the custom.
182.Shethji was inspired to offer a light meal to Mauli; and Das
Ganu thought, at that moment, of checking the expenses of the
same.
183.He asked for the details of the expenses, added each and
every pie and totalled it, which turned out exactly,
184.to be Rupees three and fourteen annas, neither more nor less.
Every one was astonished that Baba had known this and had, as
it were a receipt for it.
185.Sai Maharaj was a store of knowledge. Sitting in the Masjid,
he was aware of everything – the past, the present and the
future, wherever and in whatever country it may happen.
186.Unless Sai Samartha had become one with all beings, could it
be possible for him to experience or to tell others, this
kind of things?
187.Nanded is far away from Shirdi. There is a lot of distance
between the two. Besides, these two Saints did not know each
other. How could Sai have got this information?
188.Sai Maharaj is one person and Maulibuva some one else. ThiSai Maharaj is one person and Maulibuva some one else. This
is a misconception of dualism. In reality, there is no
difference between them.
189.Maulibuva’s soul is the same as that which resides in every
being. But he is blessed who knows the secret of oneness of
soul.
190.Though the outer bodies are two, internally they are united.
It is wrong even to use the words ‘those two’, for they were
never separate.
191.They both had the same knowledge, same soul, same aim. Both
were the essence of the one supreme energy and of the same
nature.
192.There is a big distance between Shirdi and Nanded. But their
minds were in unison. They had the same soul and as it were,
the same body. Therefore, they exchanged the communication.
193.How marvellous are the Saints and Sages. They are, as it
were, the wireless machines without the cables! Anything
might take place anywhere in the world. They are aware of it
from the beginning to the end.
194.Later, after a suitable passage of time, God blessed
Ruttonji. His wife conceived. The tree of hope blossomed.
195.At an auspicious time, his wife delivered. The blessings bore
fruit. A jewel of a son was born and Ruttonji was delighted.
196.His contentment could be described as that of abundant rains
after many years of drought, because he had got a son.
197.Later on, the family tree bloomed. Branches spread out, in
due course flourished and bore fruit with sons and daughters.
Ruttonji was happy14.
198.Later on, also he went for Sai darshan with whose blessings
his desires were fulfilled. He was truly contented.
199.Even though a mango tree blossoms fully during spring all the
fruits do not ripen. Similarly out of the twelve children15,
only four survived and lead happy lives in Nanded.
200.Ruttonji being of a gentle temperament, believed in
cheerfully accepting whatever happens due to destiny. So he
did not regret this at all.
201.Now the gist of the next story is that Sai pervades the whole
world, both animate and inanimate. A person can truly have
the experience of this, wherever he may be.
202.How the great Guru was pleased because of faith and devotion
with a poor, helpless man from Thane, whose surname was
Cholkar.
203.How this man came to make a vow to Sai, without ever havinHow this man came to make a vow to Sai, without ever having
seen him before; and how his wishes were fulfilled and the
experience he received from Sai.
204.Just as bhajan is no bhajan without love; reading a book
without comprehension is no reading; so is praying to God
without a sense of devotion. All these efforts are futile.
205.So is knowledge without experience like a forehead without
the kumkum tilak. This is not a bookish statement but you can
test it and prove it.
206.Why is this book about Sai’s leelas being written? I do not
know. Why am I so involved with it? It is written by Sai
through me. Therefore, he alone knows the significance.
207.Besides, to write such a book, authoritative knowledge is
required. But I am serving Sai and am only his subordinate. I
am under his command.
208.Listeners are like thirsty ‘Chatak’ birds. Sai Samartha is
the cloud of self – contentement, who pours showers in the
form of his life story to quench the thirst.
209.Let my body completely prostrate in the dust of his lotus
feet, at whose command this speech is inspired and whose life
story it describes.
210.He is the inspiration behind the words. He is the one who
tells his own story. Therefore, let my wayward mind rest at
his feet.
211.Just as these ‘bhajans’ through speech and body, so also my
mind should constantly think about Sai, who is the source of
unending happiness. I am a humble servant of Sai.
212.In reality, Sai himself manifests in the form of the
narration of the life story and the inspiration. But, is he
different from the listeners? Nay, the listener is also not
separate from Sai!
213.Seemingly, it appears like a simple biography. But this whole
drama is played by Sai. He himself becomes the actor and
lovingly stages the powerful drama.
214.Unfathomable is Sai Baba’s story. He makes the devotees
undergo mysterious experiences. He has made me instrumental
in writing and thus pleases his devotees and hordes of
followers.
215.This not a story but a treasure trove of joy. It is the best,
nectar like sweet meat for one’s self which should be enjoyed
with faith and devotion, by one who is exceptionally happy.
216.Wonderous and great is Guru’s Grace. His greatness shoulWonderous and great is Guru’s Grace. His greatness should
always be remembered by us. Therefore, he has served the
devotees by toiling over this book for their pleasure.
217.If this book is sung lovingly, the pleasures of listening
will enhance and understanding the meaning and intent, enrich
the devotees’ love and devotion which will grow manifold.
218.If you listen to it day and night, the bonds of worldly
attachment will be broken. The triple consciousness of the
meditator, the object meditated upon and the meditation will
disappear and the listeners will be full of happiness.
219.Hemad surrenders with singleness of heart at the feet of Sai,
firmly holding them, “Let me not forget you even
momentarily, but remain forever at your feet”.
May there be well-being. This is the end of the fourteenth
chapter, of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called
“Ruttonji’s Meeting with Sai”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Absorption into the essence of Brahman; resemblance to God;
nearness to God and residing with the Deity.
2.
Sweet meat.
3.
Corporal, oral and mental purification.
4.
Ruttonji Shapurji wadia, a mill contractor.
5.
Necklace of glass and golden bead, and a golden coin.
6.
Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Ishitva, Vashitva
– super human powers to make oneself small, big etc.
7.
The treasures of Kuber.
8.
Money of small denomination.
9.
Religious ritual for observance of a vow.
10.
The Creator.
11.
Advice or lesson.
12.
As per Brihadarnyak Upanishad Chapter 5
13.
Shrimad Bhagvad Gita Chapter 16, Verse 21.
14.
How Rao Bhadur Hari Vinayak Sathe went to Shirdi has been
described in Chapter 31 of Bhakta Leelamrut by Dass Ganu. At that
time Maharaj had blessed him – “You get married and you will get a
son.” Accordingly Sathe got married. After some time, his wife
conceived. But instead of a son, a daughter was born. Sathe was ,
thereby, very disappointed. Later on, his wife conceived a second
time. Then also, he had a daughter. Naturally, Sathe was very
saddened. But Maharaj’s blessings were not futile. The third time
Sathe’s wife conceived and a son was born, and that son is doing
well and flourishing with Maharaj’s grace.
15.
In ovi 72, it is mentioned that he had twelve daughters before the
son was born. So there is some discrepancy here about the number of
children.
Ganesh Dattatreya Sahasrabudhe
alias Das Ganu Maharaj
Ruttonji’s Meeting with Sai
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
Hail Sainatha, the greatest among all Saints! Hail, hail
compassionate one, laden with virtues! Hail, the unchangeable
and Supreme One! Hail, hail the boundless and Immanent One!
2.
In your infinite mercy towards your devotees, upon whom you
keep a watch, without their knowledge, you meet them under
different pretexts, and save them from their difficulties.
3.
You are the incarnation to uplift the devotees and to kill
the demons, who are active in the night, in the form of
passions, which are difficult to overcome.
4.
Those who came for darshan in good faith were able to drink
the nectar of self – contentment and were happy with inner
bliss, swaying with love and happiness.
5.
Such was Sai Samartha, the embodiment of virtues! I am an
ordinary, poor and humble person. I prostrate at his feet
with humility.
6.
In the last chapter, the story was told about how malaria was
cured by making the patient feed a black dog with curds and
rice.
7.
Terrible diseases like cholera and diarrohea were cured
merely by the waving of an admonishing finger, or by having
rice gruel, or roasted peanuts.
8.
Similarly, how the shooting pains in the stomach of one
person, the ear ache of another and the severe tuberculosis
of a third person were cured by means of a mere darshan.
9.
How Bhimaji was completely happy by the grace of Sree Sai;
and how he was indebted to Sai and totally surrendered to
him.
10. In the same manner, this episode is also unique, amazing and
mysterious. Knowing the eagerness of the listeners, I will
present it.
11. If the listeners are not attentive, how will the speaker be
inspired? How will the narration reach the climax and how
will it be interesting?
12. What can a speaker do? He is completely dependent upon the
listeners. The listeners make the story entertaining by being
absorbed in it.
13. This being the life story of a Saint, it is naturally
pleasing, in all respects. The eating habits of Saints, their
everyday behaviour and even their casual remarks are
enchanting.
14. This is not a life-sketch or biography. Sai Maharaj, the
cloud of mercy, showered this because of his love for his
devotees, as a means of remembering him and obtaining bliss.
15. Such are the stories of these great Saints, who talk about
the worldly life but place one on the path of salvation. The
stories deal with material and spiritual life, at the same
time.
16. This must have been their underlying purpose that one should
lead a happy life; but should always be careful and thus this
body should be fruitfully utilised.
17. When innumerable merits are accumulated, a soul unexpectedly
gets the life of a human being. Over and above, if a person
is able to lead a spiritual life, he is most fortunate.
18. Even in such a life if he does not achieve fulfilment, his
being born is useless and only an added weight on the earth.
Can he be happier than a mere animal?
19. A human being, who does not know anything more than eating,
sleeping, fear and sex, is no better than an animal shorn of
tail and horns.
20. How great is this human life! It is the only way to achieve
devotion to God and the four-fold1 liberation. This is the
only means of self-realisation.
21. Our existence in this world is of a duration no longer than a
flash of lightening. How can people find moments of complete
happiness when they are caught between the jaws of destiny?
22. Mother, father, sister, husband, wife, son, daughter, cousin
– they are like logs of wood which float in the current of a
river.
23. They seem to be together for a moment. Then they scatter by
the movements of the waves and go separately never to meet
again.
24. He, who has not achieved self enhancement, has troubled his
mother in vain. Without ever surrendering at the feet of
saints, birth will be futile.
25. As soon as a being is born, he heads towards death.
Therefore, if he believes that death will come at some later
date then he is deceived.
26. One should always remember that death awaits you. This body
is the fodder on which death thrives. Such are the ways of
the world. Be on guard.
27. In the daily course of life behave with caution and you will
achieve the highest objective in life without effort.
Therefore, do not be lethargic in the world and do not be
disinterested in making efforts.
28. Those who do listen to the stories of Sai with love, they
will be effortlessly benefitted. Their devotion at Sai’s feet
will increase and they will obtain happiness and prosperity.
29. This collection of stories will remind those who are full of
affection for Sai, of his lotus feet, at every step.
30. It describes that which is impossible to put into words; and
that which is beyond the senses, it makes possible to enjoy.
However much you may drink this nectar in the form of these
stories, it is difficult to be fully satisfied.
31. The deeds of Saints are impossible to comprehend. Their
glories are beyond description. Who is capable of fully
putting them in words?
32. If these stories are regularly heard, Sai’s image will
perpetually remain before our eyes, our minds and our hearts;
and we will remember him and meditate upon him day and night.
33. One would perceive him while waking or dreaming; while
sitting, resting or eating. Wherever one goes about, either
in society or in the jungle, he would seem to be walking
beside him.
34. If thus he is with us day and night, one would be absorbed in
divine contemplation; and when this happens every day, the
mind will be one with the supreme energy.
35. Now, I will pick up the threads of my narration from the
previous chapter. We will continue the narration. Please
listen with respect.
36. One may eat the “shira-puri”2 of faith and devotion, as much
as one can but one will never be satisfied even if one eats
till one is gorged.
37. So be it. Now, another story. Listeners, pay attention to it
with respect. The efficacy of the darshan of a Saint will
become firm in your mind.
38. Baba did not do anything outwardly. He did not go anywhere
leaving his place. But he knew everything sitting at one
place and would let it be known to everybody.
39. That eternal truth which dwells in the body pervades the
whole universe. Sacrificing the body, experience the unity.
40. One who surrenders to that eternal truth becomes one with
all. Know that. If one follows diversity, then one
perpetuates the cycle of birth and death.
41. The intellect which regards everything as separate is
actually due to ignorance. It needs to be purified by
“trishudhi” 3. However, the advent of the Guru purifies the
mind and makes us realise our real self.
42. When one refrains from ignorance, that itself is the
realisation of oneness. Even if there is the least sense of
differentiation, how can there exist that oneness?
43. From Brahman to the immovable object, with any name, all are
considered as non-Brahman due to false knowledge. Whereas in
reality they are all full of Brahman.
44. One who by nature has profound knowledge of everything and is
disinterested in the duties of the mundane existence, and
from whom name and form have been obliterated, he is Brahman
without limbs.
45. Due to misguided knowledge and illusion and the belief that
Brahman is different, these fallacies take place and the mind
is lured to the various clinging forms of nature. But when it
has the right knowledge it becomes steady and becomes one
with pure consciousness.
46. I am different and the people are different from me. He who
does not think in this differentiating manner, for him
everything is full of that pure consciousness and then
nothing else remains.
47. One who considers it irksome to do the duties of the mundane
existence and has eliminated the feeling of multiplicity
altogether, this is reaching Brahmahood.
48. “I see myself everywhere. There is no place without me. I
fill all space in all the directions. There is nothing else
but me”.
49. Hold fast to this conviction — and push away the misguidance
of Maya. Veil your sight and realise that there is nothing
save myself.
50. The listeners could raise a common doubt: “How then lies the
difference in the self being the knower and Brahman the
known?” What is the remedy for this?
51. Sense of differentiation has been proved to be caused by
passion. Immediately it causes multiplicity; and that is the
reason for birth and death.
52. As soon as the dark vision of ignorance disappears the whole
universe also disappears. Everywhere the Reality of Self
fills the vision and multiplicity takes flight immediately.
53. Pure water poured into pure water remains pure water and is
indistinguishable – one from the other. The sense of
differentiation does not remain.
54. Pieces of wood of different shapes, when put into the fire,
they look the same. They lose their form and are indistinct,
merging themselves in the fire.
55. Similarly, the knowledge that the Self is one needs no other
proof. The Self abides in all beings fully, but it is without
form.
56. The false illusion to the contrary is the cause of a confused
mind, which leads to the painful experience of birth and
death, leaving the being in an unsettled state of mind.
57. The Siddha abides within the perpetual bliss of self
realisation, eluding the clutches of Maya and avoiding the
vexations of name and form, concentrating on the Pure and
Real Self.
58. Sree Sainath is the true example of this state. Blessed are
those who were fortunate enough to get his darshan.
59. The moon reflected in the water appears to be surrounded by
water but it is actually beyond the waters. Likewise, the
Saints though surrounded by numerous devotees, are in reality
separate from them.
60. Although surrounded by the devotees, there is no attachment
to anyone. They abide always in the Self and do not at all
care for the worldly ties.
61. Such are the great Saints and sages, that even God does their
bidding. There is nothing which is unattainable for them in
this world and nothing which is beyond their knowledge.
62. There are innumerable Gurus and disciples in this world, who
give and receive, respectively, the teachings. But rare are
the Gurus who give actual experience with their teachings.
63. Enough of this initial narration. Let us start with the main
story for which the listeners are very anxious. Let them be
benefitted by listening.
64. In the city of Nanded, in the Nizam’s dominion, there was a
famous Parsi merchant. He was popular and very pious. His
name was Ruttonji4.
65. He had every material possession. He owned horses, carriages,
farms and woodlands. The doors of his house were open to all
and nobody was turned away, empty-handed.
66. In this way he seemed to be enjoying happiness, day and
night. But, deep inside, he was caught permanently by a
crocodile in the form of worry.
67. This is the law of nature that nobody can have undiluted
happiness. Some way or the other, everyone has some anxiety.
68. A person may say boastingly that he is superior and the
richest. He may walk upright with uncalled for pride.
69. Whenever there is anything without a blemish, it will be
flawed at least by a small blot. Therefore, it seems that God
does this with His own hands.
70. Ruttonji was endowed with wealth. He was hospitable to all;
helped the weak and removed their miseries. He was always
pleasant.
71. In this way, though the world thought that Shethji was happy,
the pleasure of wealth was of no consequence for a person who
had no son.
72. There was no dearth of daughters. There were twelve, one
after the other. But how could he have the slightest of
happiness? How could his mind be at rest?
73. Is there any beauty in a kirtan performed without love? What
is music without harmony and rhythm? And what kind of a
brahmin is he, who does not wear the sacred thread?
74. What profit is there in proficiency of all arts when there is
no sense of discrimination? What is correct behaviour if it
is divorced from mercy towards all beings?
75. How is there sanctity in one who wears sandal paste on his
forehead, and tulsi rosary around his neck, if he mocks at
Saints?
76. What use is pilgrimage without piety and repentance? What
good is ornamentation without a necklace?5 What is a home
without a son?
77. He was constantly worrying about whether God would grant him
a virtuous son. This was a nagging anxiety.
78. Because of this Shethji was always depressed. He could not
relish food or drink. He was always grief stricken and was
worrying constantly.
79. “O God, wash off this blemish and make me flawless. Give an
heir to the family. Save me from humiliation, Prabhuraya”.
80. As he had immense faith in Das Ganu, he opened his heart to
him, who in turn told him to go to Shirdi and his wish would
be fulfilled.
81. “Go and take Baba’s darshan. Bow down at his feet and tell
him your heart’s secret at length. He will bless you.
82. Go. Your well-being will be assured. Baba’s deeds are
inconceivable. Surender to him completely. You will be
benefitted”.
83. Accepting this advice, Ruttonji took a decision. After some
days, he arrived in Shirdi.
84. He went to the Masjid for darshan and prostrated at the feet
of Sai. Seeing Maharaj, the store of religious merit, he was
overwhelmed with a surge of love for him.
85. He opened the basket, took out the garland of flowers and
lovingly put it round Baba’s neck. The fruits he had brought
as an offering were placed at Baba’s feet.
86. Ruttonji, with great humility and highest respect, went and
sat near Baba. Listen to his entreaty.
87. “I have heard that whenever people have insurmountable
problems, they come to you for help and you immediately
protect them.
88. Therefore, I have come here to meet you, with great hopes and
seek a boon at your feet. Please do not turn me away,
Maharaja”.
89. Then Baba said to him: “You have taken a long time to come
here. Give me whatever dakshina you wish. Then your objective
will be fulfilled”.
90. Whoever came for darshan and bowed at his feet, whether a
Hindu, Muslim or Parsi, he would ask dakshina from him.
91. Even that was not a small sum. It could be a rupee or two, or
fifty or hundred, or thousand or lakh or more depending on
how much he could afford.
92. Even if it was given he would ask for more. If he was told
there was nothing left, he would say take a loan; and when it
was impossible to get a loan, he would then stop asking.
93. And he would say to the devotees: “Do not worry at all. I
will give you plenty of money. Sit near me without any care.
94. In this world, everybody has somebody or the other; but
nobody belongs to me. Allah and only Allah is mine.
95. If someone loves me more than life, I need such a person. If
such a person gives me something, I give to him a hundred
fold”.
96. Even if there was a millionaire, Maharaj would order him to
go to a poor man’s home to ask for dakshina for him (Baba).
97. Sai did not distinguish between the very rich and the poor;
the humble, the miserable, the indigent. One was as good as
the other.
98. The person would obey his orders, bow his head and would go
to the homes of the poor and beg on behalf of Baba, giving up
pride.
99. The essence of all this was that, under the pretext of
dakshina, Baba would teach humility to his devotees.
100.One may doubt why a sadhu needs money. But, in this respect,
if you think properly, your doubts will be cleared.
101.If Sai has fulfilled all his wishes, why does he require
dakshina? How can he be called desireless, when he asks for
money from his devotees?
102.Why does he stretch out his hands when a hailstone or a
diamond or a copper coin or a gold mohur are alike to him?
103.When he begs for food only for the appeasement of his hunger
and has taken the vow of non-attachment, when he appears to
be without expectation and totally disinterested, why then
this desire for dakshina?
104.Why should a person stoop to begging for money at whose
doorstep the eight siddhis6 stand to serve him with folded
hands and the nine treasures7 are at whose command.
105.How can money matter to one who spurns the material objects
and cares not even for heaven, but is lost wholly within the
Self?
106.Those who are Saints, pious and holy, who are well-versed in
scriptures, and whose life is dedicated to the welfare of the
devotees, why should they need money?
107.Why does a sadhu need dakshina? He should be desireless. IWhy does a sadhu need dakshina? He should be desireless. In
spite of his being a fakir, he cannot escape greed and is
always worshipping money!
108.At the first darshan he accepts daskshina. At the next
darshan he asks for dakshina. While taking leave also he asks
for dakshina. What is the meaning of asking every time?
109.Traditionally, in the beginning, drinking water is offered;
then washing of hands and mouth is done; afterwards pan and
betel nut are offered, followed by dakshina.
110.But Baba’s system was strange. While the sandalwood paste was
being annointed or the rice mixed with turmeric and other
decorations were offered, he expected dakshina to be offered
at that time.
111.As soon as the preliminaries of the ritual started, Baba
would ask for dakshina. Therefore, at that moment, one had to
give it up as if it was an offering to Brahman.
112.Now to clear this doubt, a lot of efforts are not needed. If
you pay attention for a while, you will be satisfied.
113.Wealth should be accumulated for a good cause. But it is
spent on trivial things and worldly passions.
114.Because of wealth good deeds can be performed. Because of
good deeds real knowledge is gained. Selfishness is
transformed into acquiring spiritual knowledge. This results
in contentment.
115.In the beginning, for a long time, Baba did not take
anything. He would collect burnt matchsticks and filled his
pockets with them.
116.He would ask for nothing whether it be from a follower or a
non – devotee. If a paisa8 or two were placed before him, he
would purchase tobacco or oil from it.
117.He greatly loved tobacco. He smoked beedis or chillum. That
chillum served him sincerely. It was rarely unlit.
118.Later on, somebody thought that how could he go empty handed
for the darshan of a Saint. Therefore, he started accepting
dakshina.
119.If anyone offered him one paisa he would put it in his
pocket; but if he was offered two paise he would return it,
as it is. This went on for a long time.
120.But after some time, Sai Baba’s fame increased. Hordes of
devotees started coming. Systematic worship started taking
place.
121.Worshippers were aware of the conventions of puja and thaWorshippers were aware of the conventions of puja and that
without offering dakshina in the form of gold or flowers, a
puja would not be complete.
122.Dakshina for Guru Puja is as necessary as a gift at the time
of a king’s coronation or at the time of “pada-puja” (puja
of the feet).
123.It is said in the Vedas that those who offer dakshina attain
the highest position (i.e. heaven). Those who offer gold
coins attain salvation and wisdom and purity of mind.
124.It is also said that offering sandalwood paste brings
sanctity, offering rice coloured with kumkum and turmeric
brings long life; offering flowers and betelnut brings wealth
and prosperity and great riches by dakshina.
125.The golden flower of dakshina is as important in puja as
sandalwood, coloured rice, flowers and betelnut, for it
bestows on the giver vast riches.
126.Dakshina is necessary at the time of puja of a deity as well
as the worship of a Siddha. It is the custom of those who
perform a ‘vrat’9, at the time of its completion, to offer
gold as a gift to the Brahmins.
127.The frantic activity of this world depends totally on money.
It is also the means for covering up loss of reputation.
Money is essential for that.
128.When uttering the Vedic Mantras “Hiranyagarbha –
Gharbhasta” etc. at the time of worship of a deity, dakshina
is sanctified, then why should it not be given when
worshipping a Saint?
129.When going for the darshan of a Saint, each one behaves as
per his own light. Every person has a different view point
and it is difficult for all to agree upon one and the same
thing.
130.Some go with a view to sing praises and pay their respects;
some go to test a Saint; some think that a Saint is he who
can read your mind and tell you.
131.Some pray for longevity; some want elephants, gold, wealth,
property; some wish for sons and grandsons; some want
perpetual power.
132.Baba’s method of dealing with people was unique. If any came
with the intention of ridiculing him those persons’
wickedness would be destroyed and they would become humble
and bow down at his lotus feet.
133.If they were not fortunate enough for that, then at leasIf they were not fortunate enough for that, then at least
they would repent, loose all pride undoubtedly and would
certainly get proof of Baba’s powers.
134.All these were ordinary, simple devotees completely attached
to the world. Their minds should be purified by making them
offer dakshina, was what Baba willed.
135.The Shrutis say “sacrifice, charity, dedicated effort.” One
desirous of self-realisation should offer dakshina, because
it is one of the easiest means of acquiring it. This is
clearly said in the Vedas.
136.A devotee may be selfish or may be desirous of spiritual life
– both kinds, if they desire that their objectives are
fulfilled, should give dakshina to their respective Gurus for
their own good.
137.Even Prajapati10 preached the same principle to his three
progeny viz. gods, demons and the human beings, at the time
of the completion of Brahmacharya, when they asked for
upadesh11.
138.He uttered the single letter “da” as upadesh. What was the
meaning of it? He asked them and confirmed their
interpretation. It was a strange leela between Guru and
disciple!
139.The Gods understood it as “danta” to have restraint; the
demons understood it as “daya” to be kind; the humans
understood it as “dana” to be charitable. Prajapati said:
“Well done, well done”.
140.Gods are not a people apart. They are human beings only but
with a different nature. They imbibe their best virtues
within themselves and exercise restraint. Their character
earns them their title.
141.Among humans only there are demons. They resort to violence,
they are wicked and harsh, and are extremely avaricious. Such
are the three kinds of human beings12.
142.Greed is man’s major vice. Even then, to save man from the
deep, dark, pit of greed, Sainath, the ocean of kindness,
stretches his arm and pulls them out.
143.In the Taitariya Upanishad (Adapted) and the Ekadashi Shruti
many kinds of charities are mentiond. Listen to each one of
them.
144.Give with reverence and faith. Giving without faith is
futile. One should respect the commands of a king and the
dictums of the scriptures and should give something out of a
sense of decency.
145.At weddings and other social occasions, you must give giftAt weddings and other social occasions, you must give gifts
to keep up goodwill because it is a custom of society. Such
are the preachings.
146.Baba also, as per this letter ‘da’ asked the same thing, from
his devotees for their own good. “Be kind , be charitable,
be restrained. You will get great happiness”.
147.There are three vices of which to be without restraint is
one. To remove the effect of these the only simple remedy is
the one letter advice, which the teachers have been teaching
to the students.
148.Passion, anger and greed are most inauspicious for
progressing on the path of spirituality. It is very difficult
to conquer them for which this is a very simple remedy.
149.Just as the Shrutis, so also are the Smritis. Such is their
confirmation. I am giving here the quotation for the benefit
of the listeners, so that they have better and firm
understanding.
150.“Passion, anger and greed are the three doors to hell; and
are the cause for the destruction of the self. Therefore,
they should be definitely discarded13”.
151.The very kind and great Sai asked for dakshina from his
devotees for their own well-being and thus taught them to
sacrifice.
152.What is the value of dakshina? What is spirituality if one is
not ready to lay down one’s life to carry out a command of
his Guru?
153.Really, what reason did Baba have for asking for dakshina
other than for the good of his devotees? His own life did not
depend on dakshina.
154.He begged alms for food . There was no selfish motive behind
his asking for dakshina. His only objective was that his
devotees’ minds should be purified.
155.According to the above mentioned quotation from the Vedas,
dakshina was essential; and until that is given a puja is
never complete.
156.Now let us bring an end to this section about dakshina. Its
meaning is very clearly explained. There is no ulterior
motive or greed in accepting dakshina, which was taken only
for the benefit of the devotees.
157.Therefore, we will narrate further in details the unfinished
story. Listen to Ruttonji’s episode of dakshina and Sai’s
marvellous handling of it.
158.Listeners, listen with full devotion to this amazing storListeners, listen with full devotion to this amazing story
and see how Sai is unique and free from greed.
159.At the time of asking for dakshina from the Shethji, Sai
mentioned an instance of the past, which Shethji could not
recall and he was bewildered.
160.“You gave me Rupees three and fourteen annas earlier. That I
know. Out of the amount intended for me, give me only the
balance. Give that to me as dakshina.”
161.This was the first darshan of Baba. Hearing these words of
Baba, Ruttonji Sheth was amazed and tried to recollect.
162.‘I have not come to Shirdi before. Nor have I sent anything
with anybody’. In these circumstances, notice his surprise at
Sai Maharaj’s words!
163.Such a thing had not happened. Ruttonji was embarrassed. He
gave the dakshina and bowed down but could not resolve the
enigma.
164.It was left at that. He told the reason for coming. Again he
prostrated at his feet and sat with folded hands.
165.Shethji was very satisfied and said: “Baba, it is good that
my last birth’s good deeds have borne fruit and that I am
able to have the darshan of your feet.
166.I am ill-fated, ignorant, and know not how to perform puja,
rituals, sacrifice. Due to destiny, I have been able to take
darshan of this sagacious person, knower of the past, present
and future.
167.You know the reason for my unhappiness. O, compassionate one,
please remove it. O, kind one, do not send this ardent
devotee away from your feet”.
168.Sainath felt pity for him. He Said: “Do not worry
unnecessarily. Your misfortunes, henceforth, will start
diminishing”.
169.He gave him the prasad of udi in his hand and laid his
boon-giving hand on his head. “Allah will fulfil your
heart’s desire”, with these words he blessed the Shethji.
170.Then, Ruttonji took his permission to leave and returned to
Nanded. Whatever had happened was described in detail to Ganu
Das.
171.“I had a good darshan, as desired. My heart was full of joy.
I have received his boon and assurance and have been blessed.
172.Everything went off fine. But I did not understand one thing.
What was it that Maharaj said? I did not follow it at all”.
173.“ ‘You gave me Rupees three and fourteen annas earlier. Tha“ ‘You gave me Rupees three and fourteen annas earlier. That
I know’. Explain to me clearly what these words of Baba
meant.
174.What rupees and what annas! When did I give him earlier? I do
not understand the mystery of it, because I went to Shirdi
for the first time.
175.I cannot solve this mystery. I feel that this is an
intriguing puzzle. It is beyond my comprehension. Can you
please enlighten me?”
176.This is a mystery, Das Ganu thought to himself. What could be
the meaning? He couldn’t come to any conclusion.
177.After a lot of thinking he recalled an ‘Aulia’, who was
called Mauli Saheb. He was reminded of him.
178.He was a Muslim. His behaviour was like that of a Saint. He
worked as a coolie for his living, leaving himself to the
mercy of fate.
179.If I give his life story in detail, it would be a deviation
from our own subject. Besides, the life of this Mauli Saheb
is known to everybody in Nanded.
180.At the time when the visit to Shirdi was decided, Mauli Saheb
had casually come to Shethji’s house, on his own.
181.There was deep mutual affection between them; so, he was
offered fruits, refreshments, garland as was the custom.
182.Shethji was inspired to offer a light meal to Mauli; and Das
Ganu thought, at that moment, of checking the expenses of the
same.
183.He asked for the details of the expenses, added each and
every pie and totalled it, which turned out exactly,
184.to be Rupees three and fourteen annas, neither more nor less.
Every one was astonished that Baba had known this and had, as
it were a receipt for it.
185.Sai Maharaj was a store of knowledge. Sitting in the Masjid,
he was aware of everything – the past, the present and the
future, wherever and in whatever country it may happen.
186.Unless Sai Samartha had become one with all beings, could it
be possible for him to experience or to tell others, this
kind of things?
187.Nanded is far away from Shirdi. There is a lot of distance
between the two. Besides, these two Saints did not know each
other. How could Sai have got this information?
188.Sai Maharaj is one person and Maulibuva some one else. ThiSai Maharaj is one person and Maulibuva some one else. This
is a misconception of dualism. In reality, there is no
difference between them.
189.Maulibuva’s soul is the same as that which resides in every
being. But he is blessed who knows the secret of oneness of
soul.
190.Though the outer bodies are two, internally they are united.
It is wrong even to use the words ‘those two’, for they were
never separate.
191.They both had the same knowledge, same soul, same aim. Both
were the essence of the one supreme energy and of the same
nature.
192.There is a big distance between Shirdi and Nanded. But their
minds were in unison. They had the same soul and as it were,
the same body. Therefore, they exchanged the communication.
193.How marvellous are the Saints and Sages. They are, as it
were, the wireless machines without the cables! Anything
might take place anywhere in the world. They are aware of it
from the beginning to the end.
194.Later, after a suitable passage of time, God blessed
Ruttonji. His wife conceived. The tree of hope blossomed.
195.At an auspicious time, his wife delivered. The blessings bore
fruit. A jewel of a son was born and Ruttonji was delighted.
196.His contentment could be described as that of abundant rains
after many years of drought, because he had got a son.
197.Later on, the family tree bloomed. Branches spread out, in
due course flourished and bore fruit with sons and daughters.
Ruttonji was happy14.
198.Later on, also he went for Sai darshan with whose blessings
his desires were fulfilled. He was truly contented.
199.Even though a mango tree blossoms fully during spring all the
fruits do not ripen. Similarly out of the twelve children15,
only four survived and lead happy lives in Nanded.
200.Ruttonji being of a gentle temperament, believed in
cheerfully accepting whatever happens due to destiny. So he
did not regret this at all.
201.Now the gist of the next story is that Sai pervades the whole
world, both animate and inanimate. A person can truly have
the experience of this, wherever he may be.
202.How the great Guru was pleased because of faith and devotion
with a poor, helpless man from Thane, whose surname was
Cholkar.
203.How this man came to make a vow to Sai, without ever havinHow this man came to make a vow to Sai, without ever having
seen him before; and how his wishes were fulfilled and the
experience he received from Sai.
204.Just as bhajan is no bhajan without love; reading a book
without comprehension is no reading; so is praying to God
without a sense of devotion. All these efforts are futile.
205.So is knowledge without experience like a forehead without
the kumkum tilak. This is not a bookish statement but you can
test it and prove it.
206.Why is this book about Sai’s leelas being written? I do not
know. Why am I so involved with it? It is written by Sai
through me. Therefore, he alone knows the significance.
207.Besides, to write such a book, authoritative knowledge is
required. But I am serving Sai and am only his subordinate. I
am under his command.
208.Listeners are like thirsty ‘Chatak’ birds. Sai Samartha is
the cloud of self – contentement, who pours showers in the
form of his life story to quench the thirst.
209.Let my body completely prostrate in the dust of his lotus
feet, at whose command this speech is inspired and whose life
story it describes.
210.He is the inspiration behind the words. He is the one who
tells his own story. Therefore, let my wayward mind rest at
his feet.
211.Just as these ‘bhajans’ through speech and body, so also my
mind should constantly think about Sai, who is the source of
unending happiness. I am a humble servant of Sai.
212.In reality, Sai himself manifests in the form of the
narration of the life story and the inspiration. But, is he
different from the listeners? Nay, the listener is also not
separate from Sai!
213.Seemingly, it appears like a simple biography. But this whole
drama is played by Sai. He himself becomes the actor and
lovingly stages the powerful drama.
214.Unfathomable is Sai Baba’s story. He makes the devotees
undergo mysterious experiences. He has made me instrumental
in writing and thus pleases his devotees and hordes of
followers.
215.This not a story but a treasure trove of joy. It is the best,
nectar like sweet meat for one’s self which should be enjoyed
with faith and devotion, by one who is exceptionally happy.
216.Wonderous and great is Guru’s Grace. His greatness shoulWonderous and great is Guru’s Grace. His greatness should
always be remembered by us. Therefore, he has served the
devotees by toiling over this book for their pleasure.
217.If this book is sung lovingly, the pleasures of listening
will enhance and understanding the meaning and intent, enrich
the devotees’ love and devotion which will grow manifold.
218.If you listen to it day and night, the bonds of worldly
attachment will be broken. The triple consciousness of the
meditator, the object meditated upon and the meditation will
disappear and the listeners will be full of happiness.
219.Hemad surrenders with singleness of heart at the feet of Sai,
firmly holding them, “Let me not forget you even
momentarily, but remain forever at your feet”.
May there be well-being. This is the end of the fourteenth
chapter, of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called
“Ruttonji’s Meeting with Sai”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Absorption into the essence of Brahman; resemblance to God;
nearness to God and residing with the Deity.
2.
Sweet meat.
3.
Corporal, oral and mental purification.
4.
Ruttonji Shapurji wadia, a mill contractor.
5.
Necklace of glass and golden bead, and a golden coin.
6.
Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Ishitva, Vashitva
– super human powers to make oneself small, big etc.
7.
The treasures of Kuber.
8.
Money of small denomination.
9.
Religious ritual for observance of a vow.
10.
The Creator.
11.
Advice or lesson.
12.
As per Brihadarnyak Upanishad Chapter 5
13.
Shrimad Bhagvad Gita Chapter 16, Verse 21.
14.
How Rao Bhadur Hari Vinayak Sathe went to Shirdi has been
described in Chapter 31 of Bhakta Leelamrut by Dass Ganu. At that
time Maharaj had blessed him – “You get married and you will get a
son.” Accordingly Sathe got married. After some time, his wife
conceived. But instead of a son, a daughter was born. Sathe was ,
thereby, very disappointed. Later on, his wife conceived a second
time. Then also, he had a daughter. Naturally, Sathe was very
saddened. But Maharaj’s blessings were not futile. The third time
Sathe’s wife conceived and a son was born, and that son is doing
well and flourishing with Maharaj’s grace.
15.
In ovi 72, it is mentioned that he had twelve daughters before the
son was born. So there is some discrepancy here about the number of
children.
Ganesh Dattatreya Sahasrabudhe
alias Das Ganu Maharaj
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