19.
Favour that was Bestowed on Me
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.
That Sai is subtler than the subtlest, greater than the
greatest, all pervading, filling the entire Brahman and
covering the universe.
2.
A wish arose in my heart to perceive with these mortal eyes
such a God, in the garb of some shape and colour.
3.
The worshippers of the sun worship him with the help of a
thin cotton wick; and the followers of Ganpati make an image
of Ganpati out of a mound of jaggery and offer jaggery as
prasad;
4.
or else, taking water in the palm out of a great ocean and
offer oblation to it. All this seemingly looks odd.
5.
The sun and the ocean are supreme. But they are only
concerned with the faith of the devotees and do not bother
about the right or the wrong. They are only concerned with
the sentiments of the devotees.
6.
‘Birds of the same feather flock together’, it is said.
Though this is a general rule, the union of the body and the
Atman is the exception.
7.
They are different in nature but there is a great friendship
between the two. One cannot be happy without the other and
they cannot stay separate even for a moment.
8.
Yet, the body is transient. The Atman is unchangeable and
indestructible. But the love between them knows no bounds.
Therefore, the cycle of re-birth takes place.
9.
Atman is the greatest power. It is more minute than that
which is imperceptible, which is the ethereal air pervading
the whole universe. The personified will of the Supreme
Spirit in the creation is very subtle. It is also called
Maya.
10.
The Purush (the Supreme) is subtler than these. All the
senses dissolve in it. That is the highest state and that
itself is the Pure Brahman.
11.
Such is that Atman which appears to belong to the material
world; and has to follow the path of illusion and karma,
though it is unchangeable and without a blemish, like a
crystal.
12.
A crystal can turn red, black, yellow as it reflects the
colours but it is different from the colours. It is pure and
separate and cannot change,
13.
just as the mirage in the desert shines lustrously like a
polished pearl, or a coil of rope appears like a serpent.
14.
To consider the rope as a serpent is actually wrong. So,
also to think ‘My Body is my Real Self’ and take pride in
it is also wrong, because it binds the otherwise free Atman.
15.
The Atman is unique. It is separate from the body, the sense
organs, the mind and prana. It is self-illumined, pure
consciousness, not subject to change and without form.
16.
Till you have the pride of body, intelligence, mind and
prana, you have to face the consequences, enjoy and perform
the duties, experience the happiness and sorrows also, which
are unavoidable.
17.
How minute the seed of the Banyan tree! It contains the
strength of the Banyan tree. There are innumerable seeds on
a tree and millions of trees are contained within them.
18.
Thus, as many trees come into being as there are seeds. This
phenomena can be witnessed till the end of the world. Such
is the universe in reality. Observe it carefully.
19.
Permanence, fearlessness, freedom, independence and oneness
with the Supreme Self – these are the goals of the being. It
should be the end result of being born.
20.
Salvation is impossible without knowledge; and knowledge is
impossible without detachment. The mind will not consider
the world transitory till the concept of detachment takes
root.
21.
On the path of this transitory world, due to the delusion of
the universe, the vision gets dazzled and the traveller
fumbles mid-way and does not understand in which direction
to go.
22.
Such is the deception of the universe, it creates a false
illusion for the beings. It seems like a colourful fantasy
from a dream, created out of this material world. Therefore,
why should one make efforts to cling to it?
23.
When one awakes from a dream, the dream disappears.
Therefore, he who has belief in his Atman, he does not care
to remember the material world.
24.
The enlightenment about the truth regarding the nature of
the Atman and its union with the Parmatma cannot take place
without breaking the bondage of pain and attachment etc.
This is known as awakening and nothing else.
25.
Although knowledge is the best of all, which Baba preached
day and night, even then for the ordinary people, he
advocated the path of devotion.
26.
He talked of the greatness of the path of knowledge which
was like the Ramphal (bullock’s heart fruit) and the path of
devotion was like eating the Sitaphal (custard apple), which
is simple and sweet.
27.
Devotion is like a pure Sitaphal and knowledge is like a
ripened Ramphal, one juicier than the other, both with
exquisite fragrance.
28.
He who waits to let the Ramphal ripen on the tree finds that
it tastes very sweet; but if the pulp of the Ramphal is
tasted when the fruit is taken raw from the tree and then
ripened, it tastes sharp.
29.
The taste of the Ramphal is sweeter when it starts ripening
on the stem of the tree. If it falls on the ground it tastes
sharp. It becomes very sweet if it ripens on the tree.
30.
Whoever knows to ripen it on the tree, he alone can enjoy
the sweet taste of it. But a Sitaphal does not require such
efforts. Still it has good qualities and is also precious.
31.
Ramphal has the fear of falling down and even for a person
who is in pursuit of knowledge, there is always the fear of
falling from grace. He must conquer the eight siddhis and
should not neglect this even for a little while.
32.
Therefore, Sai, the cloud of mercy often explained to his
disciples about the importance of devotion and the chanting
of God’s names.
33.
Meditation on God is better than pure knowledge. Even Lord
Krishna tells this to Arjun. Sai also said that it was the
means to break the ties of the world.
34.
Enough of this. I will now tell the listeners the story
which I was describing in the previous chapter and which was
left unfinished. Please listen.
35.
An old and enfeebled woman, prepared to die, was bent on
aquiring a mantra from Sai and began fasting.
36.
Seeing her condition, Madhavrao became apprehensive and went
to Baba, on her behalf. The narration had advanced upto this
point.
37.
The lamp of the Sree Sai Satcharita has been lit to indicate
the inner thought of Sai. May its brilliance guide the path
of the devotees.
38.
Let us continue with the interesting story that Madhavrao
had started telling me, according to Baba’s orders.
39.
He said that seeing the old woman’s insistence, Baba graced
her. He made her change her mind. This is really an unusual
story.
40.
Later on Baba called out to her lovingly: “Oh, mother, why
are you sitting thus in protest?”
41.
Baba addressed any elderly lady as ‘Mother’; and men as
‘Kaka, Bapu, Bhai’. That was a very pleasing way of his.
42.
As his heart was full of love, his speech was also sweet. He
was a solace to the down-trodden and miserable. Oh, that
compassionate Lord Sai!
43.
So be it. He called her and made her sit in front of him.
Then, as it were, he lovingly handed over the secret key of
his own teachings to her.
44.
To ward off the sufferings of the world, Baba, the cloud in
the form of the Supreme Spirit, showered that water in the
form of contentment to quench the thirst of the devotees,
who were like the chataks (birds).
45. Baba said: “Mother, tell me the truth. Why do you torment
yourself? I am a mere fakir who begs for alms. Look at me
kindly.
46.
Really speaking, I am like a son and you the mother. Now pay
attention to me. I will tell you about an amazing thing,
which will make you very happy.
47.
I had a Guru who was a great Aulia, an ocean of kindness. I
served him, as much as I could, but he would not whisper any
mantras to me.
48.
I too had a great longing to receive a mantra from his lips,
whatever efforts I may have to put in. I resolved never to
leave him.
49.
In the beginning he had my head shaved and asked for only
two pice, which I gave immediately. I ardently prayed for
him to give me those magical words of a mantra.
50.
My Guru was a person who had fulfilled all desires. Why did
he need two pice? and how could I call him desireless who
asked money from a disciple?
51.
Never have such doubts. He did not wish for the coins of the
realm. That was not his idea at all. What use did he have
for bullion?
52.
Faith and Patience – these were the two (pice) – and nothing
else. I gave them immediately, by which, my Guru was pleased
with me, who was like my mother.
53.
Courage is itself patience, oh woman. Never let it leave
you! In times of difficulties, it will stand you in good
stead.
54.
The valour of a human being lies in being patient. It wards
off the sins, worries and miseries. The difficulties are
cleared, in some way or the other; and fear and panic
vanish.
55.
Patience gains success ultimately. Difficulties run off
helter-skelter. The thorn of evil thoughts have no scope.
56.
Patience is a mine of virtues. She is the queen of pious
thinking. Faith and she are true sisters and they dearly
love each other.
57.
A human being without patience becomes miserable. He may be
a scholar or a virtuous person, but life without it is
futile.
58.
Though a Guru is very powerful, he expects only wisdom from
his disciple, firm faith, lots of courage and patience at
the feet of the Guru.
59.
Just as a stone and a gem, if both are rubbed against a
grindstone, both shine – but a stone is a stone and a gem
after all, a lustrous and precious stone.
60.
Both undergo the same process of polishing. But can a stone
shine like a gem? A gem may become a luminous diamond– but
the stone will remain the same, only it will become a little
smoother.
61.
I lived at his feet for twelve years. The Guru brought me up
from childhood. There was never a dearth of food and
clothing and he nurtured immeasurable love for me.
62.
He was the embodiment of love and devotion and had genuine
affection for a disciple. A Guru like mine would rarely be
found. I cannot describe the rapturous joy.
63.
How could I describe that love! When I looked at him he
seemed as if he was in deep meditation and we both were
filled with bliss. I could never look anywhere else.
64.
I would go on looking affectionately at the face of the
Guru, day and night. I knew no hunger or thirst. My mind
would get restless without the Guru.
65.
He was the only object of my meditation. I would have no
other goal than him. He was daily the sole aim. The ways of
the Guru are mysterious.
66.
This was the only expectation of my Guru. He did not desire
anything more than this. He never disregarded me and always
protected me from difficulties.
67.
Sometimes I would stay close to his feet and sometimes away
from him. But I was never deprived of the closeness of his
company. He looked after me with love and care.
68.
Just as a female tortoise nurses her little ones by her
look, my Guru did the same and looked after me.
69.
Oh, mother, sitting in this Masjid, whatever I tell you
please accept as the truth. The Guru never whispered a
secret mantra in my ear. How can I whisper into yours?
70.
The loving glance of the mother tortoise is enough to make
the young ones happy. Oh mother, why do you unnecessarily
trouble yourself? I do not know anything about upadesh.
71.
The mother tortoise lives on one bank of the river and the
children are on the other bank. Their rearing is done by the
exchange of glances. Wherefor the trouble of a mantra?
72.
Then, go and eat some food. Do not unnecessarily endanger
your life. Just pay attention to me and you will achieve the
spiritual life.
73.
You should regard me as the whole and sole. I will also
regard you in the same way. My Guru did not teach me
anything else at all.
74.
There is no need for any other means or money. It is also
not necessary to be an expert in the six shastras. Only
complete faith is enough because a Guru is he who wards off
evil and brings about good luck.
75. Therefore, the Guru is considered great. Guru is the image
of Brahma, Vishnu and Shankar. He who knows him in reality
is the blessed one in all the three worlds.”
76.
When the old woman was explained in this way, that story
convinced her. She agreed to give up her fasting and thus
honoured his wishes, by putting her head at his feet.
77.
Having heard this complete story and having understood the
propriety of it, I was happy and at the same time surprised
at the revelation of the true meaning.
78.
Seeing Baba’s powers, I was choked with emotions, my heart
overflowed with love and now I fully understood the lesson.
79.
Seeing my emotional state, Madhavrao said to me: “Anna Saheb
! why have you become sentimental? And why are you quiet?
80.
There are innumerable such stories about Baba. How many
should I tell now?” And then the bells (of the Masjid) began
to ring while Madhavrao was speaking thus.
81.
Every afternoon, before the meals, the devotees would go and
sit, in the Masjid, and perform Baba’s complete puja with
gandha, akshata, arghya etc., that is with all rituals.
82.
Afterwards, Bapusaheb Jog would take the five-wick lamp in
his hand and lovingly wave it before Baba with devotion,
while the devotees sang the arati compositions.
83.
The bell proclaiming the arati began clanging and we started
for the Masjid. My wishes were fulfilled.
84.
Both men and women participated in the noon arati, the women
standing up in the Masjid and the men remained below in the
courtyard.
85.
Accompanied by auspicious instruments and the resounding
sound of the temple bells, the arati compositions would be
recited at the top of the voice and joyfully.
86.
We arrived at the gate of the courtyard while the arati
reverberated to the skies. The men had crowded near the
steps and there was no room to go up.
87.
I was thinking that we should stay down till the arati was
over and then go up near Baba, as soon as it was finished,
along with the others.
88.
Whilst I was thinking thus, Madhavrao climbed up the steps
me near Baba.
89.
Baba was sitting on his seat, peacefully
smoking a chillum. In front of him, Jog
was waving the five-wick lamp and ringing
the bell with the left hand.
90.
In this atmosphere of the arati,
Madhavrao himself sat to Baba’s right and
made me also sit with him, facing Baba.
91.
Then the peace loving, gem of saints,
Madhavrao Deshpande
alias Shyama
and also pulled me up, by holding me by the hand, and took
Baba sweetly said: “Give me what dakshina Shamrao has given
for me”.
92.
“Baba, this Shamrao is here. He is giving namaskara in place
of dakshina and says consider them as fifteen rupees only.
Offer these to Baba”.
93.
“Very well. Did you have a talk? Did you both say anything
to each other? Tell me what you discussed. Tell me
everything.
94.
Leave aside the story about the namaskar. What did you say
to him? Now, tell me fully about each and everything”.
95.
I, too, was keen to tell the story. Although the loud arati
singing was persisting, I was beaming with happiness and my
uncontainable joy flowed from my lips.
96.
Baba, who was leaning against the bolster, moved a little
forward. I too, bowed forward and started narrating.
97.
“Baba, whatever talks we had were all very interesting; but
among all, the particular story about the old woman was
astonishing.
98.
As soon as Shamrao told me that story, I understood your
skill. Under the pretext of that story, I was sure that I
had your blessings”.
99.
Upon which, Baba very eagerly said: “Tell me the whole
story. Let us see what was so astounding about it; and how
you felt blessed by it”.
100. The story was fresh in my mind since I had just heard it.
Besides, it had impressed me a lot. So I related it
flawlessly and he seemed happy.
101. In this way, I told him the whole story. Baba also listened
to it attentively and then said to me: “Always keep it in
mind”.
102. And also asked me very enthusiastically: “How sweet is this
story which I have just heard! Did it impress you? Did you
understand its real purpose?”
103.“Baba by listening to this story, I have regained my peace
of mind. My own hankering has disappeared and I have
understood the right path”.
104. Upon which Baba said: “My ways are different. If you have
imbibed the lesson of this one story, it will be beneficial
to you.
105. True knowledge of the Atman is to be desired the most and
Dhyana is essential for this. During Dhyana one merges with
the Atman which leads to quietening of desire.
106. Detach your mind from the object of the senses and
concentrate on that All-pervading Power. Your meditation
will be successful and you will achieve the goal.
107. Meditate always on my formless nature which is Knowledge
Incarnate, Consciousness and Bliss.
108. If you cannot visualise that, then follow the physical image
of mine. Bring my image from head to foot, in front of your
mind’s eye, day and night.
109. When you will thus concentrate on me, the functions of your
mind will unite and the distinction between the meditator,
the act of meditation and the object meditated upon will
vanish.
110. Once this trinity disappears, the person doing the dhyana
will reach that Supreme Energy – this is the goal of dhyana.
You will then be one with Brahman.
111. The female tortoise is on one bank of the river. Her young
ones are on the other bank. They get neither milk nor warmth
– only her glances give nourishment to them.
112. The young ones always think only of their mother. They don’t
need to do anything else. They don’t need milk nor do they
need food. The mother beholding them attentively is their
only nourishment.
113. This caring through just looking by the mother tortoise is
actually like the showering of nectar. The young ones get
happiness and they flourish. Similar is the case of the Guru
and the disciple”.
114. As these words of Sai were uttered, the loud singing of the
arati ended; and all shouted “Sree Satchitanand Sadguru Jai
-Jaikar”.
115. The Niranjan (lamp) which was being waved and all the other
formalities were over. The full–fledged arati was completed.
Then Jog offered lump sugar to Baba and Baba opened his palm
to receive it.
116. Jog lovingly put a handful of lump sugar in Baba’s palm, in
keeping with the custom and did obeisance to him.
117. Baba put the entire handful of lump sugar in my hands and
said : “Your state of mind will be like this sugar, if you
remember this story.
118. Just as this lump of sugar is sweet your cravings will be
satisfied; you will truly prosper and your heart’s desire
will be fulfilled.”
119. Then I paid my respects to Baba and said: “Your blessings
are enough for me. Only grant me this favour. Take care of
me”.
120. Baba said: “Listen to the story. Repeat it. Recite it
always. Remember it and concentrate, so that the essence of
happiness will appear.
121. If you keep in mind whatever you have heard, the mine of
your welfare will be opened and your sins will be washed
away.
122. When the wind is blowing strong, quantities of bubbles and
foam can be seen on the crest of the rising waves in the
ocean and they dash against the banks.
123. Waves, bubbles, foam and eddies are many forms of the same
water. They are only visual illusions and they last till the
wind calms down.
124. Should all this be called different kinds of water? Or
should they be considered as having vanished? One should
understand that this is all creation of illusion and their
existence and non-existence is the same.
125. Similar are the happenings of this creation. A
discriminating person does not wonder at it. He does not
hanker after the perishable, being attached to the eternal.
126. Dhyana is more important than Gyan. But, for Dhyana the
right knowledge is essential. So far as the concept of
Brahman is not understood, perfect Dhyana is not achieved.
127. For the sake of real knowledge, Dhyana is basically
essential. This process is known as Pratyag Atma Anushthan
i.e. realisation of the Atman. But that is devoid of any
particular action. Therefore, how can one concentrate upon
it?
128. Pratyag Atma is itself God. God is Guru. There is not the
slightest difference amongst the three. One who
differentiates will be completely bereft.
129. When with deep and intent contemplation, the difference
between the meditator and the object of meditation
disappears, the mind becomes like a lamp which is steadily
burning. Peace prevails and that is itself Samadhi.
130. Being absolutely desireless believe that He is present in
all beings. When the state of oneness is reached, there is
no fear and one is able to concentrate on Him as He comes in
your meditation.
131. Afterwards those ties which are formed because of actions
due to ignorance snap fast. The restrictions of this worldly
life also are removed and one enjoys the happiness of bliss-
consciousness.
132. At the outset, find out whether the Atman exists or not;
whether it is a separate entity residing in each being or it
is one residing in all; whether it is active or passive.
Refer to the six shastras and find out.
133. But the real knowledge about the Atman is the epitome of
knowledge. That is itself liberation and eternal bliss which
sprout from it.
134. Even if a learned speaker like Brahaspati1 is brought before
a blind person to describe an elephant, then after listening
to the speech, the blind one will not be able to perceive
the elephant. Similarly, it is impossible to describe, in
words, that which is beyond words.
135. Can the oratory of a speaker or the ears of a listener bring
back the eyesight which has once been lost? Truly speaking,
only the eyes are capable of perceiving the elephant.
136. If there are no eyes, how can a blind person understand an
elephant? Similarly, that divine sight which a Guru bestows
on the disciple alone is capable of procuring the wealth of
knowledge”.
137. To know the nature of Sai is itself the real knowledge. He
is the complete essence of that unique knowledge. Dhyana,
anushthan and darshan are all combined in his case.
138. False knowledge, passion and chain of actions are the things
from which total liberation is possible by meditating upon
him and through nothing else. Bear this in mind.
139. Sai does not belong to you or to me. He resides in all
beings. Just as the sun belongs to the whole world, he too
belongs to all.
140. Now listen to his words which seem common place but are very
valuable. If you remember them from time to time, you will
succeed in whatever you do always.
141.“Without having an association from some earlier life, no
one, not just human beings but even animals and birds, come
across one another. Therefore, do not rebuff any one.
142. Respect the strangers who come to your doorstep. Offer water
to the thirsty, give bread to the hungry, clothes to the
naked and some space to rest in your verandah to the needy.
This will please the Lord.
143. If anybody is in need of money and you are not desirous of
giving, do not give; but at least, don’t behave in an
insulting manner and bark like a dog at him.
144. Anyone may call you names in a hundred ways, never retort
with bitterness. Tolerate it with patience. You will gain
tremendous happiness.
145. Even if the world turns topsy-turvy, you should remain
still. Be steadfast and observe passively.
146. Break down the wall between you and me. Then the way to
approach each other will be clear and there will be no fear.
147. The sense of duality between you and me is the wall between
the Guru and the disciple. Till this wall is not completely
demolished, the state of oneness is impossible to achieve.
148. ‘Allah is the Master. Allah is the Master.’ There is no
other protector than Him. His deeds are divine, invaluable
and incomprehensible.
149. It will be what He wills. He alone will show the path. When
the time comes, without a moment’s delay, the wish will be
granted.
150. People meet as destiny decides. We come together because of
good fortune. We should, therefore nurture affection for
each other and enjoy happiness and serenity.
151. Who is immortal here? Blessed is he who has attained the
supreme goal of life. Others only breathe to remain alive”.
152. When I heard these sacred words, my anxious mind was put to
rest. My thirst was quenched. I was blissfully happy.
153. One may posses incomparable intellect and also firm faith.
But to have the support of a Guru like Sai, one’s luck must
be in favour.
154. To give the essence of these words, Lord Krishna has said
the same truth: ‘I grant the fruits as per one’s deeds,
leaving the whole burden on the actions’.
155. The reward will be as per the deeds. The welfare depends
upon the efforts. This is the essence of this chapter and
this itself is the nectar-like preaching.
156. ‘Meditate upon me single mindedly’ is the essence of the
Bhagvat Gita. God takes full responsibility for the welfare
of such persons who have fully devoted themselves to him.
157. Having heard this valuable advice, I am reminded of a
quotation from the Smritis: ‘Without the slightest doubt,
worship the Gods and then they will take pity on you’.
158.“You should take pains but give up worrying about the
results completely. I am present, standing behind you and
carrying the pot of milk (to give you the fruits). Thus I am
always backing you.
159. But, if you think that I should exert and you should only
drink the milk abundantly, I will not agree with this. On
the contrary, you should be alert and perform the actions.
Be active and work for it”.
160. These are Baba’s sayings or charters. Whoever will accept
these words as the truth, he will enjoy the mine of
happiness in this world as well as the world beyond.
161. Now I beg the indulgence of the listeners to listen to
another personal experience which shows Sai’s nurturing
nature.
162. If you take a vow to do some good, how Maharaj encourages
you! Listen without questioning and observe Sai’s manner of
blessing.
163. A devotee should surrender unconditionally and observe the
remarkable results of devotion. Each day will unfold a new
miraculous deed of Sai.
164. Be it so. If a good thought comes to your mind immediately
on waking up in the morning, you should foster it.
165. If such a thought continues to prosper, it will bring
contentment, sharpen the intellect and please the mind.
166. This is a saying from the saints and I felt like
experimenting with it. When I experienced it, I got such a
peace of mind that I was greatly amazed.
167. In a holy place like Shirdi, on a Thursday, an auspicious
day, I wished to chant the name of ‘Ram’ continuously the
whole day.
168. On Wednesday night, on the bed, until I fell asleep, I fixed
my mind on the chanting of the name of ‘Ram’ and engrossed
it in my heart.
169. When I woke up early in the morning, I was reminded of the
name of ‘Ram’. When this happened, I thought that my tongue
had really justified its existence.
170. Therefore I firmly decided to continue thus. Having finished
my morning ablutions, I took some flowers, that I found,
along with me and set out to have Sai’s early morning
darshan.
171. Leaving behind Dixit’s home and passing outside Butti’s
wada, I heard a sweet song beautifully sung by
Aurangabadkar.
172. If I try to put the whole song in the ovi metre, the
listeners will be deprived of its original beauty and may
not enjoy it.
173. So, I will sing the whole song for you, word by word, by
which the loving listeners will be happy. The song contains
the basic upadesh.
Song
“Oh, my brother, I have received the collyrium of Guru’s Grace.
I do not believe in anyone but Ram. (Chorus)
1. Within me is Ram and without is Ram.
Even in dreams it is Sita-Ram.
2. Sleeping and waking is Ram.
Wherever my eyes go they see perfect Ram.
3. The beautiful experience of the disciple of Janardhan – I
see Ram wherever my sight moves.”
174. Already, I had decided and resolved to chant the name of
Ram. But before commencing to do it, this song which I heard
added strength.
175. Thus, I was convinced. Had the great compassionate Sai
showered that water on that seed of my resolve?
176. Carrying a tamburi2 in his hand, Aurangabadkar, facing Sai,
in the courtyard,3 was singing full-throatedly and the notes
spread everywhere.
177. Aurangabadkar was Baba’s devotee. Like me, he had
surrendered at his feet. Though he knew so many songs by
heart, why was he inspired to sing the particular one at
that time.
178. No one was aware of my resolution. Then, why was only that
song being sung? It is as if Baba had pulled the strings and
inspired him accordingly.
179. We are all mere puppets and mother Sai is the controller.
He rightly suggested the upasana without directly saying so.
180. My innermost thoughts were reflected in Baba’s mind. In this
way, he had actually proved his point. I definitely think
so.
181. How great is the power of the name! Great saints have
praised it all along. How far can a lowly person like me
describe it? – that which leads to realisation of God!
182. The fisherman, who was a bandit when he recited these two
letters in the reverse order, he turned from an ordinary
Valya into Sage Valmiki, and displayed extraordinary word
power.
183. When he said the words, ‘Mara, mara’ the letters ‘Ram’ were
naturally uttered by his tongue and enabled him to write the
life and deeds of Ram even before his incarnation.
184. The name of ‘Ram’ is most pious, by which the sinner can be
salvaged. The name of ‘Ram’ brings treasures of joy. The
name of ‘Ram’ is equivalent to singing bhajans; and its
recitation can lead to Brahman.
185. By simple repeated utterance of the name of ‘Ram’ the bonds
of birth and death will be broken. By the remembrance of the
name of ‘Ram’ the gains will be multifold.
186. Whenever the name of ‘Ram’ resounds, the Sudarshan Chakra4 of
Vishnu will operate and it will destroy millions of
obstacles. The name is the protection for the weak.
187. Sai does not require a particular place for his teachings –
nor a right time or a right setting. Even while talking,
walking or sitting he is able to effortlessly teach pure
knowledge to all.
188. Listeners, now listen to an interesting story in connection
with this, with respect. The story will show Sai’s
compassionate nature as well as his all-pervasiveness.
189. Once a great devotee, while somebody was talking of another
person, was prejudiced and got deeply involved in
criticising.
190. The virtues were overlooked; and only the criticism was
recounted on all sides. The actual story was lost sight of
and this became a reviling session.
191. If at all there is a reason (for disagreement), or if
someone behaves abominably, then one should frankly and
sweetly try to correct him, and should pity him.
192. Never belittle anybody. This is known to everyone. But such
a nature cannot be suppressed. It cannot remain under
control.
193. From within it rises, gradually, till it is blurted out of
the mouth. When the lips open, happiness and contentment are
pushed out.
194. There is none else better than a critic, in the three
worlds. He can help a person. Criticism does good to a
person and a critic thus obliges a person.
195. Some people remove dirt with the help of the soap-nut; some
use products like soap; some do it with clean and pure
water; but a critic does so with his tongue.
196. In a way, they bear the deterioration of their own character
for the sake of others, to do good to them. Therefore, their
deeds are, really speaking, indescribably benedictory.
Surely, a critic should be highly respected.
197. At every step, he points out the hazards. He lets a person
know his shortcomings under the pretext of criticising, thus
helping him to avoid future calamities and obliging
everyone. How much more could I praise him?
198. Many people have praised them. Even saints and sages have
talked about their greatness. I bow down to that band of
critics.
199. Those who were listening were nauseated. The critic left the
scene and went to the toilet and the rest of the group
started towards the Masjid for Baba’s darshan.
200. Baba was omniscient. He instructed the devotees at the
proper time. Listen, how he made use of this incident later
on.
201. On the way to the Lendi along with the others, Baba inquired
about that devotee and was told that he was at the village
stream, for toilet purposes.
202. After completing his ritual, Baba returned from the Lendi;
and that devotee also turned from the village stream to go
home.
203. Both of them met. Oh, listeners! I pray to you to carefully
listen to all that transpired at that meeting.
204. Nearby, next to a hedge, a village sow was eating excreta
with great relish. Baba pointed out that to him.
205.“Look “Look how its tongue is enjoying the taste of the human
excreta! A person who reviles his own brethren to his
heart’s content is similar to it.
206. If you are born as a human being, after doing a lot of good
deeds in your previous birth, and if you thus waste the
life, what good can Shirdi do for him, who is set to ruin
himself?”
207. With these words, Baba walked away. The devotee was inwardly
hurt. He remembered the morning’s incident and those words
pierced his heart.
208. So be it. Baba teaches his devotees lovingly, at the
opportune time. If the essence of his teachings is retained,
can salvation remain far?
209. ‘If God cares for me, he will give me everything without my
making any efforts is a promise. This is true as far as food
and clothing is concerned.’
210. But if anyone, who is a spiritual seeker, applies it he will
ruin himself completely. Baba’s words: “He will reap as he
sows” are invaluable, in that respect.
211. Some other words of Baba will bring about tremendous
happiness. If only one has the warmth of faith and devotion,
they will be deep-rooted in the heart.
212.“I do not reside in one place. I am present in the waters,
on the land, in the woods, amongst the people and away from
the people, in your own country and in foreign lands, in the
skies and in the light of the sun.
213. I have taken this human form to remove the misconcept of
those who consider me to be present only in this body of
three-and-a-half arms length.
214. Those who sing my praise continuously, day and night, they
are themselves replicas of my inner self without any
differentiation.
215. If sweetness can be separated from jaggery, if the ocean can
be separated from the waves, if the eyes can see without
light, then only can my simple devotee be separated from me.
216. He who definitely wishes to escape the bonds of birth and
death, should follow the path of righteousness very
meticulously and be always tranquil.
217. Such a person should abandon harsh words; should not pick on
others’ weaknesses; remain engaged in good acts
concentrating on one’s own duties.
218. Surrender your mind and heart to me. Remember me
continuously. Do not bother about your body and leave it to
itself. Such a person need not fear nor have to concern
himself about the three-fold purification.
219. He who looks to me with undivided attention, praises me and
listens to my praises is blessed. He, who has no other
desire except me, he only will reach the Supreme Self”.
220.“Take my name and surrender to me” was told by him to
everyone. But he asked those who wanted to know him to
listen and meditate.
221. He gave different kinds of observances to different people.
To one, he suggested chanting the name of the Lord; to
another, he suggested listening to the deeds of the Lord and
yet, to another the worship of the feet of the Lord.
222. To some he prescribed the Adhyatma Ramayan; to some the
recitation of Dñyaneshwari; to some he suggested reciting
the Harivarda5 and to some to read Gurucharitra.
223. He would keep some near him; ask some to go to Khandoba’s
temple; to some he keenly suggested to study and memorise
the Vishnu Sahasranama.
224. To some he suggested the Ram Vijaya6; to some meditation; to
some the power of the name of the Lord; to some he suggested
the Chandogya Upanishad7 and Gitarahasya8 and told them that
through faith only they could understand the essence of all.
225. His ways of teaching were exceptional. Some were taught in a
particular way, some in a different way. To some he taught
directly and appeared in the dreams of others.
226. Many people from different castes9 came for his darshan and
help. He even appeared in dreams to those who were fond of
liquor.
227. He would sit on their chest pressing with his hands and feet
and making them take a solemn vow never to drink again.
228. Like the pictures that are drawn by an astrologer on the
walls of a house where a wedding is to take place he would
write the mantra “Guru Brahma, Guru Vishnu”10 etc. in a
dream vision on the walls of the house of another devotee.
229. If a person tried to practise the yogic asana and also the
difficult Hatha Yoga without Baba’s knowledge, Baba would
come to know about it because of his extra-sensory powers
and then he would rightly penalise.
230. He would catch hold of someone, whom he did not even know,
and send a message : “Can you not sit quietly, and patiently
eat your bread?”
231. To some he would give an ultimatum and tell him that : “I am
a very strict person11 by nature. I will tell you mildly only
once or twice and if inspite of that you don’t listen, at
the end it will be very difficult for you.
232. I will try to tell once, to tell twice, but if a person does
not care to listen to my words, even if he be my kith and
kin, I will not hesitate to tear him apart and throw him
away”.
233. He was a genius and magnanimous. How can I, an ordinary
person, describe his mysterious powers? He would give
knowledge to some; develop non-attachment for some; some
learnt goodness from him; some got awareness of true
devotion from him.
234. In certain cases he advocated the right discipline of
behaviour. I will give an example of such an episode to my
listeners.
235. One day, at high noon, without any rhyme or reason, Baba
suddenly came near Radhakrishni’s12 house.
236. There were some people accompanying him and he asked for a
ladder to be brought quickly to him. Someone immediately got
one for him.
237. Baba put it against the wall of the house and climbed up to
the roof. No one knew what was in his mind and what was his
plan.
238. Actually, the ladder was put against Waman Gondkar’s house
and Sree Sai climbed up the ladder to the roof, himself,
very swiftly.
239. The houses were adjoining and he crossed over quickly to
Radhakrishni’s roof. Nobody could understand the mystery.
240. At that time, Radhakrishni was suffering from severe malaria
and she was very restless.
241. Baba himself was so weak at that time that he had to be
supported by two people on both sides. At that moment from
where did he gather that strength?
242. Immediately he crossed to the other side of the roof and
from the eaves came down the slope and descended by the same
ladder which was fixed to that wall.
243. As soon as his feet touched the ground, he very meticulously
gave two rupees to the person who had brought the ladder for
him so promptly.
244. The man had only fixed the ladder at two places. That was
the only work he had accomplished and about which he could
be proud. And, in return, Baba gave him so much.
245. People were naturally curious and thought how could Baba
give so much money to the person who had brought the ladder
for him; and talked amongst themselves.
246. At that time, somebody took courage to ask. Baba replied:
“Nobody should take another’s labour, in any way, free of
charge.
247. One can accept work from a person but one should always
evaluate a person’s efforts and repay. One should discipline
oneself never to take free services from anyone”.
248. Who can have the profound understanding of Baba’s behaviour?
Only he knew! The minds of saints are not penetrable.
249. The words from his mouth that we listened to were our guides
and support. If we firmly believe and behave accordingly,
our daily lives will be smooth.
250. So be it. The next chapter is definitely more enjoyable than
this. It is about an innocent young daughter of a maid
servant who uncovers the very spirit of the Shruti.
251. Ganu Das, who was a blessed kirtankar, had taken to heart to
translate the Ishavasya Upanishad into vernacular, for the
benefit of the Marathi speaking people.
252. He wrote the book with Sai’s blessings but some deeper
meaning was not clear to him and created doubts in his mind.
See how Baba cleared them!
253. While sitting in Shirdi, Baba said to him: “When you return
to Parle13, the maid servant at Kaka’s14 house will clear your
doubt.”
254. The Deity of Speech, like a bee, hums around the lotus of
Ishavasya. Only the most erudite may enjoy its fragnance and
the clever listeners are invited to partake of it.
255. Enough. This will be narrated in the next chapter. Sai is
the doer, the cause of the narration, the cloud of mercy.
Listen according to your convenience, for you will be
blessed.
256. Pant Hemad surrenders to Sai and also humbles himself before
God and all the creatures. I request the attention of all
the listeners to this wonderful story of Sai, which is very
sweet.
May there be well-being. This is the end of the nineteenth
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people called “Favour
that was Bestowed on Me”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes:
1.
Guru of the Gods, considered to be very brilliant.
2.
A Turkish guitar with four wires.
3.
Of the Masjid.
4.
The discus of Vishnu, a flaming weapon.
5.
Marathi commentary on the tenth skanda of the Bhagvat by Krishna
Dayaranav.
6.
Sreedhar Swami’s story of Ram in Marathi in verse form.
7.
One of the oldest and longest Upanishads. Deep and philosophical
thoughts are explained herein.
8.
Tilak’s commentary on the Gita in Marathi.
9.
Distinguishable by the way in which they tied their turbans or
headgear.
10.
The Guru is Brahma. The Guru is Vishnu. The Guru is Maheshwar. The
Guru is Parabrahman made manifest. Obeisance to that Sree Guru.
11.
Like a Rajput who gives a word and will not break it, even if it
cost his life. They are called ‘Kadva’ (bitter).
12.
Sree Sai Baba used to call Radhakrishnabai by this name.
13.
Ville Parle, a suburb of Bombay.
14. Hari Sitaram Dixit, who was called Kaka by Baba
.
Jog waving the five-wick lamp
Afterwards, Bapusaheb Jog would take the five-wick lamp in his hand and
lovingly wave it before Baba with devotion, while the devotees sang the
arati compositions. (Ch. 19, ovi 82)
Favour that was Bestowed on Me
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.
That Sai is subtler than the subtlest, greater than the
greatest, all pervading, filling the entire Brahman and
covering the universe.
2.
A wish arose in my heart to perceive with these mortal eyes
such a God, in the garb of some shape and colour.
3.
The worshippers of the sun worship him with the help of a
thin cotton wick; and the followers of Ganpati make an image
of Ganpati out of a mound of jaggery and offer jaggery as
prasad;
4.
or else, taking water in the palm out of a great ocean and
offer oblation to it. All this seemingly looks odd.
5.
The sun and the ocean are supreme. But they are only
concerned with the faith of the devotees and do not bother
about the right or the wrong. They are only concerned with
the sentiments of the devotees.
6.
‘Birds of the same feather flock together’, it is said.
Though this is a general rule, the union of the body and the
Atman is the exception.
7.
They are different in nature but there is a great friendship
between the two. One cannot be happy without the other and
they cannot stay separate even for a moment.
8.
Yet, the body is transient. The Atman is unchangeable and
indestructible. But the love between them knows no bounds.
Therefore, the cycle of re-birth takes place.
9.
Atman is the greatest power. It is more minute than that
which is imperceptible, which is the ethereal air pervading
the whole universe. The personified will of the Supreme
Spirit in the creation is very subtle. It is also called
Maya.
10.
The Purush (the Supreme) is subtler than these. All the
senses dissolve in it. That is the highest state and that
itself is the Pure Brahman.
11.
Such is that Atman which appears to belong to the material
world; and has to follow the path of illusion and karma,
though it is unchangeable and without a blemish, like a
crystal.
12.
A crystal can turn red, black, yellow as it reflects the
colours but it is different from the colours. It is pure and
separate and cannot change,
13.
just as the mirage in the desert shines lustrously like a
polished pearl, or a coil of rope appears like a serpent.
14.
To consider the rope as a serpent is actually wrong. So,
also to think ‘My Body is my Real Self’ and take pride in
it is also wrong, because it binds the otherwise free Atman.
15.
The Atman is unique. It is separate from the body, the sense
organs, the mind and prana. It is self-illumined, pure
consciousness, not subject to change and without form.
16.
Till you have the pride of body, intelligence, mind and
prana, you have to face the consequences, enjoy and perform
the duties, experience the happiness and sorrows also, which
are unavoidable.
17.
How minute the seed of the Banyan tree! It contains the
strength of the Banyan tree. There are innumerable seeds on
a tree and millions of trees are contained within them.
18.
Thus, as many trees come into being as there are seeds. This
phenomena can be witnessed till the end of the world. Such
is the universe in reality. Observe it carefully.
19.
Permanence, fearlessness, freedom, independence and oneness
with the Supreme Self – these are the goals of the being. It
should be the end result of being born.
20.
Salvation is impossible without knowledge; and knowledge is
impossible without detachment. The mind will not consider
the world transitory till the concept of detachment takes
root.
21.
On the path of this transitory world, due to the delusion of
the universe, the vision gets dazzled and the traveller
fumbles mid-way and does not understand in which direction
to go.
22.
Such is the deception of the universe, it creates a false
illusion for the beings. It seems like a colourful fantasy
from a dream, created out of this material world. Therefore,
why should one make efforts to cling to it?
23.
When one awakes from a dream, the dream disappears.
Therefore, he who has belief in his Atman, he does not care
to remember the material world.
24.
The enlightenment about the truth regarding the nature of
the Atman and its union with the Parmatma cannot take place
without breaking the bondage of pain and attachment etc.
This is known as awakening and nothing else.
25.
Although knowledge is the best of all, which Baba preached
day and night, even then for the ordinary people, he
advocated the path of devotion.
26.
He talked of the greatness of the path of knowledge which
was like the Ramphal (bullock’s heart fruit) and the path of
devotion was like eating the Sitaphal (custard apple), which
is simple and sweet.
27.
Devotion is like a pure Sitaphal and knowledge is like a
ripened Ramphal, one juicier than the other, both with
exquisite fragrance.
28.
He who waits to let the Ramphal ripen on the tree finds that
it tastes very sweet; but if the pulp of the Ramphal is
tasted when the fruit is taken raw from the tree and then
ripened, it tastes sharp.
29.
The taste of the Ramphal is sweeter when it starts ripening
on the stem of the tree. If it falls on the ground it tastes
sharp. It becomes very sweet if it ripens on the tree.
30.
Whoever knows to ripen it on the tree, he alone can enjoy
the sweet taste of it. But a Sitaphal does not require such
efforts. Still it has good qualities and is also precious.
31.
Ramphal has the fear of falling down and even for a person
who is in pursuit of knowledge, there is always the fear of
falling from grace. He must conquer the eight siddhis and
should not neglect this even for a little while.
32.
Therefore, Sai, the cloud of mercy often explained to his
disciples about the importance of devotion and the chanting
of God’s names.
33.
Meditation on God is better than pure knowledge. Even Lord
Krishna tells this to Arjun. Sai also said that it was the
means to break the ties of the world.
34.
Enough of this. I will now tell the listeners the story
which I was describing in the previous chapter and which was
left unfinished. Please listen.
35.
An old and enfeebled woman, prepared to die, was bent on
aquiring a mantra from Sai and began fasting.
36.
Seeing her condition, Madhavrao became apprehensive and went
to Baba, on her behalf. The narration had advanced upto this
point.
37.
The lamp of the Sree Sai Satcharita has been lit to indicate
the inner thought of Sai. May its brilliance guide the path
of the devotees.
38.
Let us continue with the interesting story that Madhavrao
had started telling me, according to Baba’s orders.
39.
He said that seeing the old woman’s insistence, Baba graced
her. He made her change her mind. This is really an unusual
story.
40.
Later on Baba called out to her lovingly: “Oh, mother, why
are you sitting thus in protest?”
41.
Baba addressed any elderly lady as ‘Mother’; and men as
‘Kaka, Bapu, Bhai’. That was a very pleasing way of his.
42.
As his heart was full of love, his speech was also sweet. He
was a solace to the down-trodden and miserable. Oh, that
compassionate Lord Sai!
43.
So be it. He called her and made her sit in front of him.
Then, as it were, he lovingly handed over the secret key of
his own teachings to her.
44.
To ward off the sufferings of the world, Baba, the cloud in
the form of the Supreme Spirit, showered that water in the
form of contentment to quench the thirst of the devotees,
who were like the chataks (birds).
45. Baba said: “Mother, tell me the truth. Why do you torment
yourself? I am a mere fakir who begs for alms. Look at me
kindly.
46.
Really speaking, I am like a son and you the mother. Now pay
attention to me. I will tell you about an amazing thing,
which will make you very happy.
47.
I had a Guru who was a great Aulia, an ocean of kindness. I
served him, as much as I could, but he would not whisper any
mantras to me.
48.
I too had a great longing to receive a mantra from his lips,
whatever efforts I may have to put in. I resolved never to
leave him.
49.
In the beginning he had my head shaved and asked for only
two pice, which I gave immediately. I ardently prayed for
him to give me those magical words of a mantra.
50.
My Guru was a person who had fulfilled all desires. Why did
he need two pice? and how could I call him desireless who
asked money from a disciple?
51.
Never have such doubts. He did not wish for the coins of the
realm. That was not his idea at all. What use did he have
for bullion?
52.
Faith and Patience – these were the two (pice) – and nothing
else. I gave them immediately, by which, my Guru was pleased
with me, who was like my mother.
53.
Courage is itself patience, oh woman. Never let it leave
you! In times of difficulties, it will stand you in good
stead.
54.
The valour of a human being lies in being patient. It wards
off the sins, worries and miseries. The difficulties are
cleared, in some way or the other; and fear and panic
vanish.
55.
Patience gains success ultimately. Difficulties run off
helter-skelter. The thorn of evil thoughts have no scope.
56.
Patience is a mine of virtues. She is the queen of pious
thinking. Faith and she are true sisters and they dearly
love each other.
57.
A human being without patience becomes miserable. He may be
a scholar or a virtuous person, but life without it is
futile.
58.
Though a Guru is very powerful, he expects only wisdom from
his disciple, firm faith, lots of courage and patience at
the feet of the Guru.
59.
Just as a stone and a gem, if both are rubbed against a
grindstone, both shine – but a stone is a stone and a gem
after all, a lustrous and precious stone.
60.
Both undergo the same process of polishing. But can a stone
shine like a gem? A gem may become a luminous diamond– but
the stone will remain the same, only it will become a little
smoother.
61.
I lived at his feet for twelve years. The Guru brought me up
from childhood. There was never a dearth of food and
clothing and he nurtured immeasurable love for me.
62.
He was the embodiment of love and devotion and had genuine
affection for a disciple. A Guru like mine would rarely be
found. I cannot describe the rapturous joy.
63.
How could I describe that love! When I looked at him he
seemed as if he was in deep meditation and we both were
filled with bliss. I could never look anywhere else.
64.
I would go on looking affectionately at the face of the
Guru, day and night. I knew no hunger or thirst. My mind
would get restless without the Guru.
65.
He was the only object of my meditation. I would have no
other goal than him. He was daily the sole aim. The ways of
the Guru are mysterious.
66.
This was the only expectation of my Guru. He did not desire
anything more than this. He never disregarded me and always
protected me from difficulties.
67.
Sometimes I would stay close to his feet and sometimes away
from him. But I was never deprived of the closeness of his
company. He looked after me with love and care.
68.
Just as a female tortoise nurses her little ones by her
look, my Guru did the same and looked after me.
69.
Oh, mother, sitting in this Masjid, whatever I tell you
please accept as the truth. The Guru never whispered a
secret mantra in my ear. How can I whisper into yours?
70.
The loving glance of the mother tortoise is enough to make
the young ones happy. Oh mother, why do you unnecessarily
trouble yourself? I do not know anything about upadesh.
71.
The mother tortoise lives on one bank of the river and the
children are on the other bank. Their rearing is done by the
exchange of glances. Wherefor the trouble of a mantra?
72.
Then, go and eat some food. Do not unnecessarily endanger
your life. Just pay attention to me and you will achieve the
spiritual life.
73.
You should regard me as the whole and sole. I will also
regard you in the same way. My Guru did not teach me
anything else at all.
74.
There is no need for any other means or money. It is also
not necessary to be an expert in the six shastras. Only
complete faith is enough because a Guru is he who wards off
evil and brings about good luck.
75. Therefore, the Guru is considered great. Guru is the image
of Brahma, Vishnu and Shankar. He who knows him in reality
is the blessed one in all the three worlds.”
76.
When the old woman was explained in this way, that story
convinced her. She agreed to give up her fasting and thus
honoured his wishes, by putting her head at his feet.
77.
Having heard this complete story and having understood the
propriety of it, I was happy and at the same time surprised
at the revelation of the true meaning.
78.
Seeing Baba’s powers, I was choked with emotions, my heart
overflowed with love and now I fully understood the lesson.
79.
Seeing my emotional state, Madhavrao said to me: “Anna Saheb
! why have you become sentimental? And why are you quiet?
80.
There are innumerable such stories about Baba. How many
should I tell now?” And then the bells (of the Masjid) began
to ring while Madhavrao was speaking thus.
81.
Every afternoon, before the meals, the devotees would go and
sit, in the Masjid, and perform Baba’s complete puja with
gandha, akshata, arghya etc., that is with all rituals.
82.
Afterwards, Bapusaheb Jog would take the five-wick lamp in
his hand and lovingly wave it before Baba with devotion,
while the devotees sang the arati compositions.
83.
The bell proclaiming the arati began clanging and we started
for the Masjid. My wishes were fulfilled.
84.
Both men and women participated in the noon arati, the women
standing up in the Masjid and the men remained below in the
courtyard.
85.
Accompanied by auspicious instruments and the resounding
sound of the temple bells, the arati compositions would be
recited at the top of the voice and joyfully.
86.
We arrived at the gate of the courtyard while the arati
reverberated to the skies. The men had crowded near the
steps and there was no room to go up.
87.
I was thinking that we should stay down till the arati was
over and then go up near Baba, as soon as it was finished,
along with the others.
88.
Whilst I was thinking thus, Madhavrao climbed up the steps
me near Baba.
89.
Baba was sitting on his seat, peacefully
smoking a chillum. In front of him, Jog
was waving the five-wick lamp and ringing
the bell with the left hand.
90.
In this atmosphere of the arati,
Madhavrao himself sat to Baba’s right and
made me also sit with him, facing Baba.
91.
Then the peace loving, gem of saints,
Madhavrao Deshpande
alias Shyama
and also pulled me up, by holding me by the hand, and took
Baba sweetly said: “Give me what dakshina Shamrao has given
for me”.
92.
“Baba, this Shamrao is here. He is giving namaskara in place
of dakshina and says consider them as fifteen rupees only.
Offer these to Baba”.
93.
“Very well. Did you have a talk? Did you both say anything
to each other? Tell me what you discussed. Tell me
everything.
94.
Leave aside the story about the namaskar. What did you say
to him? Now, tell me fully about each and everything”.
95.
I, too, was keen to tell the story. Although the loud arati
singing was persisting, I was beaming with happiness and my
uncontainable joy flowed from my lips.
96.
Baba, who was leaning against the bolster, moved a little
forward. I too, bowed forward and started narrating.
97.
“Baba, whatever talks we had were all very interesting; but
among all, the particular story about the old woman was
astonishing.
98.
As soon as Shamrao told me that story, I understood your
skill. Under the pretext of that story, I was sure that I
had your blessings”.
99.
Upon which, Baba very eagerly said: “Tell me the whole
story. Let us see what was so astounding about it; and how
you felt blessed by it”.
100. The story was fresh in my mind since I had just heard it.
Besides, it had impressed me a lot. So I related it
flawlessly and he seemed happy.
101. In this way, I told him the whole story. Baba also listened
to it attentively and then said to me: “Always keep it in
mind”.
102. And also asked me very enthusiastically: “How sweet is this
story which I have just heard! Did it impress you? Did you
understand its real purpose?”
103.“Baba by listening to this story, I have regained my peace
of mind. My own hankering has disappeared and I have
understood the right path”.
104. Upon which Baba said: “My ways are different. If you have
imbibed the lesson of this one story, it will be beneficial
to you.
105. True knowledge of the Atman is to be desired the most and
Dhyana is essential for this. During Dhyana one merges with
the Atman which leads to quietening of desire.
106. Detach your mind from the object of the senses and
concentrate on that All-pervading Power. Your meditation
will be successful and you will achieve the goal.
107. Meditate always on my formless nature which is Knowledge
Incarnate, Consciousness and Bliss.
108. If you cannot visualise that, then follow the physical image
of mine. Bring my image from head to foot, in front of your
mind’s eye, day and night.
109. When you will thus concentrate on me, the functions of your
mind will unite and the distinction between the meditator,
the act of meditation and the object meditated upon will
vanish.
110. Once this trinity disappears, the person doing the dhyana
will reach that Supreme Energy – this is the goal of dhyana.
You will then be one with Brahman.
111. The female tortoise is on one bank of the river. Her young
ones are on the other bank. They get neither milk nor warmth
– only her glances give nourishment to them.
112. The young ones always think only of their mother. They don’t
need to do anything else. They don’t need milk nor do they
need food. The mother beholding them attentively is their
only nourishment.
113. This caring through just looking by the mother tortoise is
actually like the showering of nectar. The young ones get
happiness and they flourish. Similar is the case of the Guru
and the disciple”.
114. As these words of Sai were uttered, the loud singing of the
arati ended; and all shouted “Sree Satchitanand Sadguru Jai
-Jaikar”.
115. The Niranjan (lamp) which was being waved and all the other
formalities were over. The full–fledged arati was completed.
Then Jog offered lump sugar to Baba and Baba opened his palm
to receive it.
116. Jog lovingly put a handful of lump sugar in Baba’s palm, in
keeping with the custom and did obeisance to him.
117. Baba put the entire handful of lump sugar in my hands and
said : “Your state of mind will be like this sugar, if you
remember this story.
118. Just as this lump of sugar is sweet your cravings will be
satisfied; you will truly prosper and your heart’s desire
will be fulfilled.”
119. Then I paid my respects to Baba and said: “Your blessings
are enough for me. Only grant me this favour. Take care of
me”.
120. Baba said: “Listen to the story. Repeat it. Recite it
always. Remember it and concentrate, so that the essence of
happiness will appear.
121. If you keep in mind whatever you have heard, the mine of
your welfare will be opened and your sins will be washed
away.
122. When the wind is blowing strong, quantities of bubbles and
foam can be seen on the crest of the rising waves in the
ocean and they dash against the banks.
123. Waves, bubbles, foam and eddies are many forms of the same
water. They are only visual illusions and they last till the
wind calms down.
124. Should all this be called different kinds of water? Or
should they be considered as having vanished? One should
understand that this is all creation of illusion and their
existence and non-existence is the same.
125. Similar are the happenings of this creation. A
discriminating person does not wonder at it. He does not
hanker after the perishable, being attached to the eternal.
126. Dhyana is more important than Gyan. But, for Dhyana the
right knowledge is essential. So far as the concept of
Brahman is not understood, perfect Dhyana is not achieved.
127. For the sake of real knowledge, Dhyana is basically
essential. This process is known as Pratyag Atma Anushthan
i.e. realisation of the Atman. But that is devoid of any
particular action. Therefore, how can one concentrate upon
it?
128. Pratyag Atma is itself God. God is Guru. There is not the
slightest difference amongst the three. One who
differentiates will be completely bereft.
129. When with deep and intent contemplation, the difference
between the meditator and the object of meditation
disappears, the mind becomes like a lamp which is steadily
burning. Peace prevails and that is itself Samadhi.
130. Being absolutely desireless believe that He is present in
all beings. When the state of oneness is reached, there is
no fear and one is able to concentrate on Him as He comes in
your meditation.
131. Afterwards those ties which are formed because of actions
due to ignorance snap fast. The restrictions of this worldly
life also are removed and one enjoys the happiness of bliss-
consciousness.
132. At the outset, find out whether the Atman exists or not;
whether it is a separate entity residing in each being or it
is one residing in all; whether it is active or passive.
Refer to the six shastras and find out.
133. But the real knowledge about the Atman is the epitome of
knowledge. That is itself liberation and eternal bliss which
sprout from it.
134. Even if a learned speaker like Brahaspati1 is brought before
a blind person to describe an elephant, then after listening
to the speech, the blind one will not be able to perceive
the elephant. Similarly, it is impossible to describe, in
words, that which is beyond words.
135. Can the oratory of a speaker or the ears of a listener bring
back the eyesight which has once been lost? Truly speaking,
only the eyes are capable of perceiving the elephant.
136. If there are no eyes, how can a blind person understand an
elephant? Similarly, that divine sight which a Guru bestows
on the disciple alone is capable of procuring the wealth of
knowledge”.
137. To know the nature of Sai is itself the real knowledge. He
is the complete essence of that unique knowledge. Dhyana,
anushthan and darshan are all combined in his case.
138. False knowledge, passion and chain of actions are the things
from which total liberation is possible by meditating upon
him and through nothing else. Bear this in mind.
139. Sai does not belong to you or to me. He resides in all
beings. Just as the sun belongs to the whole world, he too
belongs to all.
140. Now listen to his words which seem common place but are very
valuable. If you remember them from time to time, you will
succeed in whatever you do always.
141.“Without having an association from some earlier life, no
one, not just human beings but even animals and birds, come
across one another. Therefore, do not rebuff any one.
142. Respect the strangers who come to your doorstep. Offer water
to the thirsty, give bread to the hungry, clothes to the
naked and some space to rest in your verandah to the needy.
This will please the Lord.
143. If anybody is in need of money and you are not desirous of
giving, do not give; but at least, don’t behave in an
insulting manner and bark like a dog at him.
144. Anyone may call you names in a hundred ways, never retort
with bitterness. Tolerate it with patience. You will gain
tremendous happiness.
145. Even if the world turns topsy-turvy, you should remain
still. Be steadfast and observe passively.
146. Break down the wall between you and me. Then the way to
approach each other will be clear and there will be no fear.
147. The sense of duality between you and me is the wall between
the Guru and the disciple. Till this wall is not completely
demolished, the state of oneness is impossible to achieve.
148. ‘Allah is the Master. Allah is the Master.’ There is no
other protector than Him. His deeds are divine, invaluable
and incomprehensible.
149. It will be what He wills. He alone will show the path. When
the time comes, without a moment’s delay, the wish will be
granted.
150. People meet as destiny decides. We come together because of
good fortune. We should, therefore nurture affection for
each other and enjoy happiness and serenity.
151. Who is immortal here? Blessed is he who has attained the
supreme goal of life. Others only breathe to remain alive”.
152. When I heard these sacred words, my anxious mind was put to
rest. My thirst was quenched. I was blissfully happy.
153. One may posses incomparable intellect and also firm faith.
But to have the support of a Guru like Sai, one’s luck must
be in favour.
154. To give the essence of these words, Lord Krishna has said
the same truth: ‘I grant the fruits as per one’s deeds,
leaving the whole burden on the actions’.
155. The reward will be as per the deeds. The welfare depends
upon the efforts. This is the essence of this chapter and
this itself is the nectar-like preaching.
156. ‘Meditate upon me single mindedly’ is the essence of the
Bhagvat Gita. God takes full responsibility for the welfare
of such persons who have fully devoted themselves to him.
157. Having heard this valuable advice, I am reminded of a
quotation from the Smritis: ‘Without the slightest doubt,
worship the Gods and then they will take pity on you’.
158.“You should take pains but give up worrying about the
results completely. I am present, standing behind you and
carrying the pot of milk (to give you the fruits). Thus I am
always backing you.
159. But, if you think that I should exert and you should only
drink the milk abundantly, I will not agree with this. On
the contrary, you should be alert and perform the actions.
Be active and work for it”.
160. These are Baba’s sayings or charters. Whoever will accept
these words as the truth, he will enjoy the mine of
happiness in this world as well as the world beyond.
161. Now I beg the indulgence of the listeners to listen to
another personal experience which shows Sai’s nurturing
nature.
162. If you take a vow to do some good, how Maharaj encourages
you! Listen without questioning and observe Sai’s manner of
blessing.
163. A devotee should surrender unconditionally and observe the
remarkable results of devotion. Each day will unfold a new
miraculous deed of Sai.
164. Be it so. If a good thought comes to your mind immediately
on waking up in the morning, you should foster it.
165. If such a thought continues to prosper, it will bring
contentment, sharpen the intellect and please the mind.
166. This is a saying from the saints and I felt like
experimenting with it. When I experienced it, I got such a
peace of mind that I was greatly amazed.
167. In a holy place like Shirdi, on a Thursday, an auspicious
day, I wished to chant the name of ‘Ram’ continuously the
whole day.
168. On Wednesday night, on the bed, until I fell asleep, I fixed
my mind on the chanting of the name of ‘Ram’ and engrossed
it in my heart.
169. When I woke up early in the morning, I was reminded of the
name of ‘Ram’. When this happened, I thought that my tongue
had really justified its existence.
170. Therefore I firmly decided to continue thus. Having finished
my morning ablutions, I took some flowers, that I found,
along with me and set out to have Sai’s early morning
darshan.
171. Leaving behind Dixit’s home and passing outside Butti’s
wada, I heard a sweet song beautifully sung by
Aurangabadkar.
172. If I try to put the whole song in the ovi metre, the
listeners will be deprived of its original beauty and may
not enjoy it.
173. So, I will sing the whole song for you, word by word, by
which the loving listeners will be happy. The song contains
the basic upadesh.
Song
“Oh, my brother, I have received the collyrium of Guru’s Grace.
I do not believe in anyone but Ram. (Chorus)
1. Within me is Ram and without is Ram.
Even in dreams it is Sita-Ram.
2. Sleeping and waking is Ram.
Wherever my eyes go they see perfect Ram.
3. The beautiful experience of the disciple of Janardhan – I
see Ram wherever my sight moves.”
174. Already, I had decided and resolved to chant the name of
Ram. But before commencing to do it, this song which I heard
added strength.
175. Thus, I was convinced. Had the great compassionate Sai
showered that water on that seed of my resolve?
176. Carrying a tamburi2 in his hand, Aurangabadkar, facing Sai,
in the courtyard,3 was singing full-throatedly and the notes
spread everywhere.
177. Aurangabadkar was Baba’s devotee. Like me, he had
surrendered at his feet. Though he knew so many songs by
heart, why was he inspired to sing the particular one at
that time.
178. No one was aware of my resolution. Then, why was only that
song being sung? It is as if Baba had pulled the strings and
inspired him accordingly.
179. We are all mere puppets and mother Sai is the controller.
He rightly suggested the upasana without directly saying so.
180. My innermost thoughts were reflected in Baba’s mind. In this
way, he had actually proved his point. I definitely think
so.
181. How great is the power of the name! Great saints have
praised it all along. How far can a lowly person like me
describe it? – that which leads to realisation of God!
182. The fisherman, who was a bandit when he recited these two
letters in the reverse order, he turned from an ordinary
Valya into Sage Valmiki, and displayed extraordinary word
power.
183. When he said the words, ‘Mara, mara’ the letters ‘Ram’ were
naturally uttered by his tongue and enabled him to write the
life and deeds of Ram even before his incarnation.
184. The name of ‘Ram’ is most pious, by which the sinner can be
salvaged. The name of ‘Ram’ brings treasures of joy. The
name of ‘Ram’ is equivalent to singing bhajans; and its
recitation can lead to Brahman.
185. By simple repeated utterance of the name of ‘Ram’ the bonds
of birth and death will be broken. By the remembrance of the
name of ‘Ram’ the gains will be multifold.
186. Whenever the name of ‘Ram’ resounds, the Sudarshan Chakra4 of
Vishnu will operate and it will destroy millions of
obstacles. The name is the protection for the weak.
187. Sai does not require a particular place for his teachings –
nor a right time or a right setting. Even while talking,
walking or sitting he is able to effortlessly teach pure
knowledge to all.
188. Listeners, now listen to an interesting story in connection
with this, with respect. The story will show Sai’s
compassionate nature as well as his all-pervasiveness.
189. Once a great devotee, while somebody was talking of another
person, was prejudiced and got deeply involved in
criticising.
190. The virtues were overlooked; and only the criticism was
recounted on all sides. The actual story was lost sight of
and this became a reviling session.
191. If at all there is a reason (for disagreement), or if
someone behaves abominably, then one should frankly and
sweetly try to correct him, and should pity him.
192. Never belittle anybody. This is known to everyone. But such
a nature cannot be suppressed. It cannot remain under
control.
193. From within it rises, gradually, till it is blurted out of
the mouth. When the lips open, happiness and contentment are
pushed out.
194. There is none else better than a critic, in the three
worlds. He can help a person. Criticism does good to a
person and a critic thus obliges a person.
195. Some people remove dirt with the help of the soap-nut; some
use products like soap; some do it with clean and pure
water; but a critic does so with his tongue.
196. In a way, they bear the deterioration of their own character
for the sake of others, to do good to them. Therefore, their
deeds are, really speaking, indescribably benedictory.
Surely, a critic should be highly respected.
197. At every step, he points out the hazards. He lets a person
know his shortcomings under the pretext of criticising, thus
helping him to avoid future calamities and obliging
everyone. How much more could I praise him?
198. Many people have praised them. Even saints and sages have
talked about their greatness. I bow down to that band of
critics.
199. Those who were listening were nauseated. The critic left the
scene and went to the toilet and the rest of the group
started towards the Masjid for Baba’s darshan.
200. Baba was omniscient. He instructed the devotees at the
proper time. Listen, how he made use of this incident later
on.
201. On the way to the Lendi along with the others, Baba inquired
about that devotee and was told that he was at the village
stream, for toilet purposes.
202. After completing his ritual, Baba returned from the Lendi;
and that devotee also turned from the village stream to go
home.
203. Both of them met. Oh, listeners! I pray to you to carefully
listen to all that transpired at that meeting.
204. Nearby, next to a hedge, a village sow was eating excreta
with great relish. Baba pointed out that to him.
205.“Look “Look how its tongue is enjoying the taste of the human
excreta! A person who reviles his own brethren to his
heart’s content is similar to it.
206. If you are born as a human being, after doing a lot of good
deeds in your previous birth, and if you thus waste the
life, what good can Shirdi do for him, who is set to ruin
himself?”
207. With these words, Baba walked away. The devotee was inwardly
hurt. He remembered the morning’s incident and those words
pierced his heart.
208. So be it. Baba teaches his devotees lovingly, at the
opportune time. If the essence of his teachings is retained,
can salvation remain far?
209. ‘If God cares for me, he will give me everything without my
making any efforts is a promise. This is true as far as food
and clothing is concerned.’
210. But if anyone, who is a spiritual seeker, applies it he will
ruin himself completely. Baba’s words: “He will reap as he
sows” are invaluable, in that respect.
211. Some other words of Baba will bring about tremendous
happiness. If only one has the warmth of faith and devotion,
they will be deep-rooted in the heart.
212.“I do not reside in one place. I am present in the waters,
on the land, in the woods, amongst the people and away from
the people, in your own country and in foreign lands, in the
skies and in the light of the sun.
213. I have taken this human form to remove the misconcept of
those who consider me to be present only in this body of
three-and-a-half arms length.
214. Those who sing my praise continuously, day and night, they
are themselves replicas of my inner self without any
differentiation.
215. If sweetness can be separated from jaggery, if the ocean can
be separated from the waves, if the eyes can see without
light, then only can my simple devotee be separated from me.
216. He who definitely wishes to escape the bonds of birth and
death, should follow the path of righteousness very
meticulously and be always tranquil.
217. Such a person should abandon harsh words; should not pick on
others’ weaknesses; remain engaged in good acts
concentrating on one’s own duties.
218. Surrender your mind and heart to me. Remember me
continuously. Do not bother about your body and leave it to
itself. Such a person need not fear nor have to concern
himself about the three-fold purification.
219. He who looks to me with undivided attention, praises me and
listens to my praises is blessed. He, who has no other
desire except me, he only will reach the Supreme Self”.
220.“Take my name and surrender to me” was told by him to
everyone. But he asked those who wanted to know him to
listen and meditate.
221. He gave different kinds of observances to different people.
To one, he suggested chanting the name of the Lord; to
another, he suggested listening to the deeds of the Lord and
yet, to another the worship of the feet of the Lord.
222. To some he prescribed the Adhyatma Ramayan; to some the
recitation of Dñyaneshwari; to some he suggested reciting
the Harivarda5 and to some to read Gurucharitra.
223. He would keep some near him; ask some to go to Khandoba’s
temple; to some he keenly suggested to study and memorise
the Vishnu Sahasranama.
224. To some he suggested the Ram Vijaya6; to some meditation; to
some the power of the name of the Lord; to some he suggested
the Chandogya Upanishad7 and Gitarahasya8 and told them that
through faith only they could understand the essence of all.
225. His ways of teaching were exceptional. Some were taught in a
particular way, some in a different way. To some he taught
directly and appeared in the dreams of others.
226. Many people from different castes9 came for his darshan and
help. He even appeared in dreams to those who were fond of
liquor.
227. He would sit on their chest pressing with his hands and feet
and making them take a solemn vow never to drink again.
228. Like the pictures that are drawn by an astrologer on the
walls of a house where a wedding is to take place he would
write the mantra “Guru Brahma, Guru Vishnu”10 etc. in a
dream vision on the walls of the house of another devotee.
229. If a person tried to practise the yogic asana and also the
difficult Hatha Yoga without Baba’s knowledge, Baba would
come to know about it because of his extra-sensory powers
and then he would rightly penalise.
230. He would catch hold of someone, whom he did not even know,
and send a message : “Can you not sit quietly, and patiently
eat your bread?”
231. To some he would give an ultimatum and tell him that : “I am
a very strict person11 by nature. I will tell you mildly only
once or twice and if inspite of that you don’t listen, at
the end it will be very difficult for you.
232. I will try to tell once, to tell twice, but if a person does
not care to listen to my words, even if he be my kith and
kin, I will not hesitate to tear him apart and throw him
away”.
233. He was a genius and magnanimous. How can I, an ordinary
person, describe his mysterious powers? He would give
knowledge to some; develop non-attachment for some; some
learnt goodness from him; some got awareness of true
devotion from him.
234. In certain cases he advocated the right discipline of
behaviour. I will give an example of such an episode to my
listeners.
235. One day, at high noon, without any rhyme or reason, Baba
suddenly came near Radhakrishni’s12 house.
236. There were some people accompanying him and he asked for a
ladder to be brought quickly to him. Someone immediately got
one for him.
237. Baba put it against the wall of the house and climbed up to
the roof. No one knew what was in his mind and what was his
plan.
238. Actually, the ladder was put against Waman Gondkar’s house
and Sree Sai climbed up the ladder to the roof, himself,
very swiftly.
239. The houses were adjoining and he crossed over quickly to
Radhakrishni’s roof. Nobody could understand the mystery.
240. At that time, Radhakrishni was suffering from severe malaria
and she was very restless.
241. Baba himself was so weak at that time that he had to be
supported by two people on both sides. At that moment from
where did he gather that strength?
242. Immediately he crossed to the other side of the roof and
from the eaves came down the slope and descended by the same
ladder which was fixed to that wall.
243. As soon as his feet touched the ground, he very meticulously
gave two rupees to the person who had brought the ladder for
him so promptly.
244. The man had only fixed the ladder at two places. That was
the only work he had accomplished and about which he could
be proud. And, in return, Baba gave him so much.
245. People were naturally curious and thought how could Baba
give so much money to the person who had brought the ladder
for him; and talked amongst themselves.
246. At that time, somebody took courage to ask. Baba replied:
“Nobody should take another’s labour, in any way, free of
charge.
247. One can accept work from a person but one should always
evaluate a person’s efforts and repay. One should discipline
oneself never to take free services from anyone”.
248. Who can have the profound understanding of Baba’s behaviour?
Only he knew! The minds of saints are not penetrable.
249. The words from his mouth that we listened to were our guides
and support. If we firmly believe and behave accordingly,
our daily lives will be smooth.
250. So be it. The next chapter is definitely more enjoyable than
this. It is about an innocent young daughter of a maid
servant who uncovers the very spirit of the Shruti.
251. Ganu Das, who was a blessed kirtankar, had taken to heart to
translate the Ishavasya Upanishad into vernacular, for the
benefit of the Marathi speaking people.
252. He wrote the book with Sai’s blessings but some deeper
meaning was not clear to him and created doubts in his mind.
See how Baba cleared them!
253. While sitting in Shirdi, Baba said to him: “When you return
to Parle13, the maid servant at Kaka’s14 house will clear your
doubt.”
254. The Deity of Speech, like a bee, hums around the lotus of
Ishavasya. Only the most erudite may enjoy its fragnance and
the clever listeners are invited to partake of it.
255. Enough. This will be narrated in the next chapter. Sai is
the doer, the cause of the narration, the cloud of mercy.
Listen according to your convenience, for you will be
blessed.
256. Pant Hemad surrenders to Sai and also humbles himself before
God and all the creatures. I request the attention of all
the listeners to this wonderful story of Sai, which is very
sweet.
May there be well-being. This is the end of the nineteenth
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people called “Favour
that was Bestowed on Me”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes:
1.
Guru of the Gods, considered to be very brilliant.
2.
A Turkish guitar with four wires.
3.
Of the Masjid.
4.
The discus of Vishnu, a flaming weapon.
5.
Marathi commentary on the tenth skanda of the Bhagvat by Krishna
Dayaranav.
6.
Sreedhar Swami’s story of Ram in Marathi in verse form.
7.
One of the oldest and longest Upanishads. Deep and philosophical
thoughts are explained herein.
8.
Tilak’s commentary on the Gita in Marathi.
9.
Distinguishable by the way in which they tied their turbans or
headgear.
10.
The Guru is Brahma. The Guru is Vishnu. The Guru is Maheshwar. The
Guru is Parabrahman made manifest. Obeisance to that Sree Guru.
11.
Like a Rajput who gives a word and will not break it, even if it
cost his life. They are called ‘Kadva’ (bitter).
12.
Sree Sai Baba used to call Radhakrishnabai by this name.
13.
Ville Parle, a suburb of Bombay.
14. Hari Sitaram Dixit, who was called Kaka by Baba
.
Jog waving the five-wick lamp
Afterwards, Bapusaheb Jog would take the five-wick lamp in his hand and
lovingly wave it before Baba with devotion, while the devotees sang the
arati compositions. (Ch. 19, ovi 82)
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