37.
Description of the Chavadi
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.
Twice blessed is Sai’s life. Blessed is his daily routine.
His ways and actions are wonderful and indescribable in
entirety.
2.
Unfathomable are his true deeds. Blessed is the course of
his life. Twice blessed is his irresolute and austere life
of mighty resolves which was like walking on the razor’s
edge.
3.
Sometimes he was intoxicated with Divine Bliss; sometimes he
was content with Self Knowledge; sometimes he was aloof from
all his actions. Such was his indeterminate state.
4.
Sometimes he was quite actionless, yet not asleep. Keeping
in mind his aim, he always abided in his own Self.
5.
Sometimes he would be as propitious as the ocean, but also
boundless, unfathomable and deep. Who can aptly describe his
ineffable nature?
6.
He regarded men as brothers and women as sisters and
mothers. He was a perfect and perpetual celibate, as
everyone was fully aware.
7.
May the understanding we received in his pious company
remain with us, undiminished, until death.
8.
May our desire to serve him be abundant. Let our devotion be
exclusively at his feet. May we see God in all beings and
ever love his name.
9.
Those who endeavoured to understand his every action were
baffled and at the end could only be still and non-plussed.
10.
Many people fight for the joys of heaven. They extol
heaven’s greatness. They consider life on earth contemptible
since there is fear of death here.
11.
In a way one assumes a form from the unmanifest. That is
called the visible state. Again one returns to the
unmanifest state. This they call death.
12.
Unrighteous conduct, ignorance, anger, hatred etc. are
chains which fetter us to death. Those who can completely
overcome them only can enter heaven.
13.
Heaven? What else is heaven? Detachment is heaven. Consider
one’s own ‘atma’ as the spirit that pervades the universe
excluding all sorrow.
14.
In that state, there is no cause for diseases etc., nor
worries, problems, pains and no hunger or thirst; and none
has fear of old age.
15.
Where there is no fear of death, and no precepts and
prohibitions, life carries on without any fear whatsoever.
That is the divine heavenly state.
16.
The same essence that pervades from Brahma to the animate,
filling the movable and the unmovable alike, that same
essence is also there in the other world as well as here. It
excludes plurality.
17.
Although this principle is devoid of all attributes of
mundane existence, it appears to be non – Brahman to the
individual soul, deluded by ignorance on account of the
association with limiting adjuncts.
18.
‘Parabrahma is something different from me. I am different’.
Those, who believe in such discrimination, are bound by the
laws of death.
19.
Death follows birth and after death re-birth. This
interminable circle of nature is the fate of those who think
thus.
20.
What is the use of a heaven which is attained by the most
difficult sacrifice, penance and charity, but is devoid of
the remembrance of Narayan’s (the Lord’s) feet?
21.
We do not wish for a place in heaven where there is only
sensory enjoyment. Of what use is it to us, if it makes us
forget Govind’s (the Lord’s) name?
22.
Be it in heaven, or in hell, the sensual pleasure is the
same. The pleasures of Indra and an ass are exactly of the
same nature.
23.
Indra moves about in his pleasure garden as happily as the
ass rolls on the rubbish heap. The pleasures of both are
comparable. There is not the slightest difference.
24.
Why strive for a place from where one is bound to come down,
once the accumulated store of merit has been exhausted? It
is better, instead to be born on this earth. The greatness
of this earth is unfathomable.
25.
Is that heaven important because one’s life span there is of
thousands of years? This brief span on earth is far better
than that.
26.
In life which is transient, whatever action is done, if it
is all surrendered to the Lord, the person attains freedom
from fear.
27.
Of what use is a place where the devotees do not listen to
and recite God’s and Guru’s stories or dance and sing to
worship God?
28.
Knowledge acquired about the union of Brahman and Atman,
that is permanent; and the means for achieving the very
best. For that, the best place is earth and not the heavens.
29.
Surrender to the Guru body, speech and mind and the five
‘pranas’. The questioning intellect should be merged in the
Guru, totally dependent on him.
30.
What fear of the world can there be after thus surrendering
to the Sadguru? And why unnecessarily worry about the
worldly transactions when he is there to solve all problems?
31.
Where ignorance abides, there exists attachment for progeny
and property and constant worries about the worldly matters,
leaving not a trace of good thoughts.
32.
Ignorance is the root cause for establishing this plurality.
Therefore it is necessary to acquire knowledge of Shastras
in Sanskrit through a qualified teacher.
33.
Once this ignorance is removed, even a trace of plurality
will not remain, and will release the person from the cycle
of birth and death. This is caused by the knowledge of
oneness.
34.
He who has even the slightest trace of separate identity
will suffer the cycle of birth and death, for creation and
destruction invariably follow that feeling.
35.
The ‘good’ or the well-being is the subject matter of
knowledge undoubtedly; and where only the pleasant is the
subject matter, it is definitely ignorance.
36.
The greatest fear in the world is that of death. To escape
from it hold fast to the Guru’s feet, for it is he who will
grant you unity consciousness.
37.
Where there is duality and plurality, there only such fear
can enter. Therefore, where there is not even a trace of
such fear, serve the feet of such a Guru.
38.
Adorn the forehead of such a Guru with sandalwood paste of
pure love and offer him the yellow garments of your
devotion. He will show to his devotees that which pervades
the Universe.
39.
Offer him the throne of firm faith, decorate it with the
right ‘satvik’ emotions and bathe him with tears of joy. He
will then be pleased.
40.
Put around his waist a girdle of devotion, ward off the evil
eye with salt and lemon etc; surrender yourself to him and
thereafter, do his arati.
41.
The extinction or destruction of anything or any work is
based on its existence. If an earthen pot is broken with a
stone then its form no longer exists.
42.
It does not mean that there is not a trace of the pot’s
existence. If the broken pieces of the pot are put together,
then it can take its original form again.
43.
Therefore, that which is known as the destruction of the
effect is really dependent on the permanent existence of the
cause. Therefore the end of the body of anyone results not
in a void.
44.
No action is done without a reason. What is imperceptible
becomes perceptible because it is enjoined to truth always.
This is well-known through experience.
45.
The chain of cause and effect only displays the lesser and
the greater degree of subtlety. In such a state the gross
effect is destroyed. What exists or remains is verily the
subtle cause.
46.
On the destruction of that also, there remains something
still more subtle where the cogniser reaches a state of
cognising all the senses, the mind as well as the intellect.
47.
In short, where the intellect comes to an end there alone
the concrete turns back into the abstract. Nevertheless, the
existence of the cause that is the abstract cannot be
clouded, as existence shines everywhere.
48.
Intellect gives support to desires. Therefore, immediately,
on its extinction there appears Atman and the state of non-
decay at the feet.
49.
Ignorance, illusion, desire and action are verily the main
attributes of death. On alleviation of all these, bondage
comes to an end.
50.
On the destruction of all bonds, Atman effortlessly
manifests, just as on the scattering of clouds the self-
luminous sun is revealed and shines.
51.
‘I am the body, this is my wealth’. This is immense ego.
These are the knots with which Maya ties our hearts and
which are the causes of all our sorrows.
52.
Once if this body dies and another is acquired because of
karmas, to annihilate the seeds of those karmas, then if one
fails to destroy those karmas, then another birth is
certain.
53.
Once again, the seeds grow into trees. The body is acquired
because of the seeds of ‘vasanas’. Thus, this is an endless
cycle till all the ‘vasanas’ end.
54.
Eradication of desires from the very roots will remove the
knots of the hearts. Such a man becomes immortal. This is
the teaching in the Vedas.
55.
A condition, in which one has transcended righteous or
unrighteous behaviour, as prescribed in the shastras, which
is called ‘VIRAJA’ (pure) destroys all acts of ignorance and
there is no place for death.
56.
Deliverance from ‘vasanas’ bring about an union with
Brahmananda (Divine Bliss) that which cannot be described in
words, spoken or written.
57.
Complete knowledge of Parabrahma is itself the absence of
all evil – that itself is the ultimate achievement, as laid
down in the shrutis and the smritis.
58.
“Knowledge and experience of Brahma is the ultimate”. This
is the highest state of Brahmanand. What greater excellence
can there be? “All the sorrows of the Atma are crossed
over”.
59.
To completely cross the worldly ocean and reach the yonder
shores, Knowledge of Brahma is the best and essential means
to attain everything.
60.
Have full faith and absolute patience. They are Uma and
Maheshwar in manifest form. The Lord who pervades the
universe will not be visible in your heart till he lays his
hand of mercy on your head.
61.
Sainath, the Supreme Guru, whose words had unfailing potency
said: “What is needed is faith and a little courage and the
greatest glory is yours”.
62.
All the world that is seen, is after all non-existent. It is
necessary to accept this. Take the instance of things seen
in a dream which entirely vanish on coming to an awakening
condition or stage.
63.
So far is the ken of reason (intellect). Upto this only is
the existential character of the individual soul. But that
stage, where there is no room either for existence or nonexistence,
is really the stage of truth i.e. the Highest
Soul.
64.
That which is devoid of the cognition of ‘Sat and Asat’ etc.
from any idea of gender and is bereft of all attributes is
verily the all-encompassing Nature of the Preceptor
expressed in the form of different words.
65.
Atman is without any attributes, beyond old age, birth or
death. It is ancient and eternal, indestructible and beyond
decay.
66.
It is perpetual, unborn, ancient, all-pervading like the
sky, unending, and indivisible, ungrowing and unchangeable.
67.
Then who can describe that which is beyond words, without
form, without beginning or end, unfathomable, imperishable,
without smell, without taste and untainted.
68.
Thus, this Atman which is attribute less and invisible and
is not known because of ignorance. Then remove this
ignorance by knowledge. But do not ever call that Atman nonexistent.
69.
How wonderful was that Realised State of Sree Sai, which was
his personal grandeur! Time, the thief, has snatched it
away. Would it ever be seen again?
70.
Let us not bother about the devotees who are attached to
money, progeny, wife. Even the most emancipated yogis who
came for darshan got deeply attached to his lotus feet.
71.
Blessed is the devotee who is in the world but detached from
the bondage of all desires and deeds and from the body and
home.
72.
He who has Sai only as his object of vision, can he see
anything else? Wherever he gazes, he sees no place which is
devoid of Sai.
73.
He who chants Sai’s name and has love for Sai in his heart
is always assured of his well-being and repose. Sai himself
protects him.
74.
Same is the case for him who hears only Sai, and speaks of
nothing but Sai, inhales only Sai’s fragrance and savours
only Sai’s name on his tongue.
75.
How wonderful was Sai’s smiling visage which granted the
purest of happiness! Blessed and fortunate is he that saw it
and savoured the nectar of his words.
76.
The store of our well-being and the source of our peace and
happiness, he was full of discrimination and detachment and
ever alert from within.
77.
Just as the calf though it has had its fill of milk does not
leave the mother’ side, similarly the mind should be tied
with a rope at the feet of the Guru.
78.
To attain the grace and love from the Guru, bow down in the
dust of his lotus feet. Bear in mind his advice and
experience it at every step.
79.
While engaged in sense pleasures, to your heart’s content,
bear in mind the love for Sai, because that will be of help
ultimately in the achievement of both – the worldly benefits
and the spiritual goals.
80.
The collyrium from one who has attained command over charms
and spells shows the wealth that is buried under the earth
to the one who is born with legs foremost (payalu).
Similarly, the dust from the Guru’s feet gives the spiritual
knowledge and scientific knowledge.
81.
Whatever are the characteristics of a Siddha should be the
means for the seeker to learn with long practice and
exercise.
82.
Clarified butter (ghee) can be made from milk. But if the
milk is not made sour, there will be no buttermilk nor
clarified butter, because all these depend upon certain
actions to be performed.
83.
Without churning the buttermilk one cannot obtain butter;
and unless the butter is boiled on the fire tasty clarified
butter will not be available.
84.
What is required is the power of previous impressions and
intelligence on account of practice in the past. Without
studies there will be no purification of the mind, without
which the acquisition of spiritual knowledge is really
unattainable.
85.
The mind needs to be purified. Then only can Self
Realisation be achieved. So long as that stage is not
achieved do not give up devotion to God.
86.
One needs the foundation of devotion to God to erect the
temple of Self Realisation and for the four spires of Mukti
(liberation) to shine and the flag of asceticism to fly.
87.
Day and night, the dogs and the pigs wallow in the mire and
eat the excreta. They are enjoying the sense pleasure.
Should it be the same with human beings?
88.
The human being should do penance and achieve purification
of the mind whereby the Brahman is attained, completely.
Such behaviour, in accordance with religion is needed, at
the outset.
89.
Service rendered to sages becomes the abode for deliverance,
whereas sexual indulgences open the doors of hell. These are
the words from the revered elders, which need to be borne in
mind always.
90.
One whose conduct is always correct and good, who eats just
enough to sustain his body, and is not attached to home or
wife – such a person is blessed and a sage.
91.
Those who constantly meditate upon Sai (without closing
their eyes), Sai himself thinks of them being obliged to
them – see the wonder of this experience!
92.
Blessed is the greatness of chanting the Lord’s name! Even
the Guru then remembers the devotee. The meditator becomes
the one meditated upon, both completely forgetting
themselves.
93.
“You are responsible for your actions. For me, I constantly
dwell upon you”. Many people will remember such loving words
from Baba.
94.
We do not need the scriptures. Just this one religious work
on Sai is enough. Irrespective of the number of sins
committed, he is our protector from all the difficulties.
95. If it is not possible to read consistently the entire book,
just concentrate and fill your heart with the chapters on
devotion to the Guru. Listen to them everyday as a rule.
96.
Read this biography regularly at any time of the day. Sree
Hari together with your Gururaj will certainly meet his
devotee.
97.
Goddess Lakshmi will permanently abide in the home where it
is read regularly. At least if one week’s reading of the
whole book is done, poverty will be driven away.
98.
Do not think that I am saying this, because that will create
doubts. Sai himself speaks through my speech. Leave aside
troublesome imagination.
99.
Sai who is the treasure house of all virtues is the grantor
of liberation to his devotees. His stories destroy all the
sins of Kaliyug. Listeners should hear them.
100. The bliss of heaven is a mere trifle compared with the story
of such a saint. Who would ever care to raise his head and
look there, leaving aside the prompt benefit of this true
story.
101. Happiness and sorrow are states of the mind. Association
with a saint is always unchanging. It makes the mind one
with consciousness and leaves no room for pain or pleasure.
102. Even Indra or Chakravati cannot experience the happiness,
till the end of time, which the detached person sitting in
solitude gets or which a devotee gets in ‘bhakti’
(devotion).
103. Fate is very powerful. The intellect one has depends upon
the actions of the previous births, but the destined
consequences can be easily avoided by a devotee by the sport
of the saint.
104. Though you make indefatigable efforts, you will not be able
to avoid the experience of the fruits of Karma; Karma which
has started bearing fruit since it is associated with a
stage of unavoidability making the disassociation from it
truly impossible.
105. The saints can foresee the consequences of fate and the
unwanted pain or the unimaginable happiness which follow.
106. Continuous chanting of your name is our vow, penance and
charity; and a visit to Shirdi, from time to time, is our
only pilgrimage.
107.“Sai, Sai” is the name that we remember and it is the
‘mantra’ to propitiate all Gods. This is our meditation and
this is our repetition. Whole heartedly surrender to him.
108. His real worship is a guileless, loving relationship. Then
experience within yourself his inconceivable attainments.
109. Enough of this long-windedness. We need something sweet
immediately. All must be eager to hear the interesting
story, indicated earlier.
110. Knowing the feelings of eagerness of my listeners, I have
made compact the marvel of the story, indicated earlier, so
as to preserve perfect attention.
111. I, the lowliest, slow-witted, ignorant of the most
elementary knowledge of poetical grammar, am being made to
write what Sai wishes me to write, while holding my hand.
112. Who am I to write this story, if Sai had not given me the
intellect? He tells his own story and he writes it himself.
113. Thus, now to the story referred to earlier of the Chavadi,
Handi and the Prasad, as promised earlier. Listen to that
narration.
114. I shall also relate to the listeners similar stories or any
other stories which I can recall. Listen to them
attentively.
115. Blessed is the marvel of the stories of Sai! Twice blessed
are the effects of listening to them. One can experience
one’s Real Self by meditation on them, which increases our
devotion at Sai’s feet.
116. Now, at first the description of the Chavadi and then to
give a general outline of the ceremony. Baba slept on
alternate nights at the Chavadi, as a rule.
117. This routine of Baba, of sleeping one night in the Masjid
and the next one in the Chavadi continued regularly till the
Samadhi.
118. Later, from 10th December 1909, Baba’s worship in the
Chavadi, bhajan etc. also began.
119. Let me begin with the description of the ceremony in the
Chavadi to the best of my ability. May Sai give me the grace
of enthusiasm and God will help me in completing it.
120. On the night when Baba used to go the Chavadi, the bhajan
singing group came to the Masjid and the bhajans were done
for some hours in the courtyard of the Masjid.
121. Behind, there was the beautifully decorated chariot; to the
right was the small pedestal in which the sacred basil
(tulsi) was planted; facing which Baba was himself seated;
and, in the middle, were the singers doing the bhajans.
122. All devotees, men and women, who had a great respect for
devotional songs, came to the courtyard early in all
readiness for the bhajans.
123. The sound of the bhajans swelled on the waves of various
instruments played by the devotees, such as tal1, chipli2,
Mridang3, Khanjari4 and ghol5, while some beat time with their
hands.
124. Sai Samartha is the lodestone, who by his strength of the
powers of attraction, dragged the devotees like iron filings
at his feet without their knowledge.
125. The torch bearers would light their torches in the
courtyard. The palanquin was decorated there itself by some.
At the gates stood the staff bearers ready to proclaim
salutations repeatedly.
126. At the road crossing (corner) there were arches, garlands
and buntings. Flags flew high in the sky. The children were
dressed in new clothes and ornaments.
127. Many rows of earthen lamps around the masjid brightened it.
At the entrance of the courtyard, the horse Shyamakaran
stood fully caparisoned.
128. In the meanwhile, Tatya Patil would come with a group of
people. He would sit near Baba, in all readiness to leave
with Baba.
129. Though Baba was ready, until Tatya arrived he would remain
seated in his own place, waiting for Tatya’s arrival.
130. Until Tatya Patil made Baba stand up, putting his hand under
Baba’s arm, then only Baba made ready to go to the Chavadi
from there.
131. Tatya addressed Baba as ‘Mama’ (mother’s brother or maternal
uncle). Such was their reciprocal love and affinity. It was
beyond compare.
132. He would be wearing his usual ‘kafni’; and would place his
‘sataka’ under his arm. He would carry the ‘chillum’ and
tobacco and throw a cloth on the shoulder.
133. When Baba was thus ready, Tatya would drape a beautiful zari
embroidered cloak on his body and head, properly covering
him.
134. After this, Baba moved a little bit the front of the bundle
of fuel – sticks lying at the foot of the back wall with
his right toe, at its own place, for a moment.
135. Also, immediately afterwards, Sai would extinguish the lamp
that was burning there with his right hand. Then he would
leave for the Chavadi.
136. When Sai set off all the musical instruments started
playing. Fireworks were lit, also powerfully luminant lamps
like offerings to the gods; and the earthen lamps illuminehe earthen lamps illumined
the whole area.
137. Some played the horns; some blew the large brass trumpets;
some played the drums and the cymbals; and there was no
dearth of people keeping time by clapping to the music.
138. The ‘mridang’ and the ‘veena’ clanged amidst the loud
shouting of Sai’s name. In keeping with the ‘bhajans’, the
men and the women walked in rows.
139. Holding banners and standards, some of which had the eagle
imprinted, the congregation moved, dancing and jumping with
joy and singing ‘bhajans’.
140. All the people were very joyous. They would leave with
banners and standards in procession. The metal gongs and
wind instruments made tumultuous sounds, along with those
who made proclamations with hands raised to the ears. There
were salutations and the horse capered.
141. Thus, with the reverberations of the musical instruments,
the procession left the masjid. When Baba came to the steps,
the ushers made proclamations.
142. The devotees would do ‘bhajans’ with ‘tal, mridang, veena,
chipli’ and cymbals blissfully, at that place.
143. The devotees walked with delight holding the decorations and
banners. On both sides of Baba, stood persons holding whisks
and fanning him.
144. People folded their shawls, and cloths and spread them on
the way, like carpets, on which Baba was made to walk,
supported by devotees’ hands, as other waved whisks over
him.
145. Tatyaba held his left hand, while Mhalsapati held his right.
Bapusaheb (Jog) held an umbrella as a conopy over his head
and in this manner the retinue proceeded to the Chavadi.
146. In front was that copper coloured horse, which was called
Shyamakaran. He was richly decorated and caparisoned and
bells jingled on his feet.
147. The staff bearers walked ahead, proclaiming Sai’s name. The
canopy holders held on to it and the whisks were
continuously waved by the whisk holders.
148. The musical instruments and the gongs played; and the
devotees made the air resound with salutations. Thus the
devotees collectively proceeded and the ushers lovingly made
proclamations.
149. The ringing sound of the Lord’s name was continuous. The
‘tal, jhanj, mridang’ were harmonious. The devotees moved
collectively to the beat of time, shouting and proclaiming.
150. Thus the devotees and the bhajan singers, full of delight
and shouting hosannas to Sai on the way, arrived at the
cross-roads.
151. The instruments, ‘tal, jhanj, dhol and ghol’, vehemently
played. The surge of Sai’s name was emphatic and the bhajan
was loving and delightful.
152. Men and women walked with him, each filled with joy of the
bhajans, shouting Sai’s name, the sound of which
reverberated in the sky.
153. The sky resounded with the playing of the instruments. The
onlookers’ hearts were filled with joy. The Chavadi
procession was thus worth watching. The splendour and the
decorations were incomparable.
154. As he stood facing the Chavadi, a lustre like the sun in the
early morning or late evening sky shone like the heated,
purified gold, from Sree’s countenance.
155. The lustre of the face at that time shone like the spreading
light of the early dawn. It was like the core of pure
consciousness. Who would not take its benefit?
156.A ‘darshan’ at that time was blessed! His face was aglow
with a diffused red colour. He stood facing the north with a
concentrated mind and seemed to be calling someone.
157. The musical instruments and the gongs resounded. Maharaj
stood full of delight, moving his right hand up and then
bringing it down, on and oft, at that time.
158. Dixit, a leading devotee, came with a silver platter filled
with many flowers and showered the flowers on Baba’s whole
body, on and oft, at the time.
159. Kakasaheb kept on showering rose petals, mixed with red
farinaceous powder, on Sai’s forehead with love and
devotion.
160. Thus, when Kaka showered those rose petals, mixed with red
farinaceous powder, the gong, ‘jhanj and tal’ sounded one
beat, and the musical instruments played at their best.
161. The villagers who were Baba’s devotees came for ‘darshan’
with great love. At that time, Baba’s cast of countenance
emitting a reddish glow was marvellously evident.
162. Looking at that play of lustre on his face, the eyes of the
onlookers widened with surprise. Their loving minds felt
abundance of joy and were freed easily from the toil of
existence.
163. Oh, that wonderful divine brilliance! Its beauty was like
that of the rising sun! The gong and other instruments
resounded in front of him for a long time.
164. For more than one and a half hours, Baba stood at one place,
facing north, moving his right hand up and down constantly.
165. His complexion, golden like the core of the ‘Ketaki’6 flower,
with a slightly reddish lustre on the face, cannot be
described by the tongue. It has to be savoured by the eyes
only.
166. Sometimes, Mhalsapati began to dance being possessed by some
deity; but all were surprised to see that Baba’s
concentration was not in the least disturbed.
167. On Baba’s right stood Bhagat (Mhalsapati) holding the hem of
Baba’s ‘kafni’ very lightly; and to the left, Tatya Kote
walked with a lantern in his hand.
168. How enjoyable was the celebration! which was nothing but a
glorious exposition of love and devotion. The rich and the
great gathered to watch the marvel of it!
169. Self luminosity brightened the extremely fair complexion.
The moon-like brilliant countenance had just a little
reddish glow. People filled their eyes with this
indescribable beauty.
170. Baba walked slowly. The gathering of devotees walked on both
sides with tremendous love and devotion, which choked
everyone with exuberant delight.
171. Such a celebration is no longer there for anyone to behold.
Those days and those times are gone. Let us bring solace to
ourselves with the memories.
172. All the musical instruments played tumultuously. Hosannas
were shouted on the way. Taking Baba to the ‘Asan’ at the
Chavadi, he was offered a grand worship (puja).
173. The Chavadi’s ceiling was decorated with a white awning from
which chandeliers and lamps were suspended, whose light was
reflected in the mirrors. The whole place was brilliantly
lit up.
174. All the assembled devotees gathered closely at the Chavadi.
Then, Tatyaba spread out the ‘Asan’ and helped Baba, by
holding him, to sit on it.
175. On that excellent ‘Asan’ which was prepared, a bolster was
placed at the back for him to lean on. When Baba was settled
in his seat, he was asked to wear an ‘Angarkha’ (cloak).
176. Beautiful apparels were placed on his body and he was
worshipped with great joy. The ‘Arati’ was done at the top
of their voices and he was presented with garlands and
bouquets.
177. Anointing his hands with sandalwood paste and perfume,
ornaments were placed on him after the expensive clothes. A
crown also was placed on his head and they stared at him.
178. Sometimes it was a beautiful golden crown, sometimes a
lovely turban embroidered with gold and a bejewelled tuft on
which shone a plume of feathers. Round his neck were
diamonds and rubies.
179. Then a white pearl necklace was put around his neck. All
these ornaments and clothes were brilliantly lit up by the
lights.
180. On the forehead was drawn a vertical blackline of fragrant
musk and as per the tradition among the Vaishnavas, a round
black ‘tilak’ was also put on the forehead.
181. That purple velvet cloak, fully embroidered with zari, was
placed on the shoulders; and if it slipped, it was
immediately gathered together on both sides.
182. Similarly, the crown or the turban was held aloft over his
head and placed gently so that Baba was not aware of it.
183. Whatever it was the crown or the turban, as soon as it
touched his head Baba threw it away. Though this was a great
anxiety for them, their loving eagerness was very powerful.
184. Did Sai, who knew the innermost thoughts of all, not know of
this surreptitous action of the devotees? But considering
their love and affection, he deliberately kept quiet.
185. He, who has the glorious splendour of the Realisation of
Brahman, of what avail is a full-embroidered zari cloak and
ornaments? Or of what avail is the embellished crown to him
who is radiating his inner peace?
186. Even so the devotees adorned Baba with a variety of
ornaments and applied a beautiful ‘tilak’ on his forehead
mixed with saffron.
187. Some put diamond and pearl necklaces round his neck and some
drew ‘tilak’ on his forehead. Thus, the sport of the
devotees went on.
188. How wonderful it all looked when the devotees had completed
dressing and bedecking Baba, after the crown was on his head
and the pearl necklace shone around his neck.
189. Nana Saheb Nimonkar held the white umbrella which moved in a
circle on its supporting stick with its pendants and
tassels.
190. Bapusaheb washed the Guru’s feet with great love. He offered
the oblations of water with great devotion and offered puja
with all the rites.
191. Next he placed a silver dish (platter) with an edge and
placed Baba’s feet in it and washed them with great
reverence. The hands were cleaned with perfume afterwards.
192. Taking a small bowl of saffron, he applied the fragrant
paste to the hands. He offered betel leaf in Baba’s palm.
Sai looked pleased.
193. When Baba was on his seat, Tatyaba and others kept standing.
Holding Baba’s hand they helped him to be seated and bowed
at his feet respectfully.
194. The Chavadi, a pure and holy place, polished like marble,
was the meeting place of the old and the young, who were
lovingly fastened at Sree’s feet.
195. When Baba’s lustrous form graced the seat leaning against
the bolster, the whisks and fans gently moved on both sides.
196. Madhavrao crumbled the tobacco into powder and immediately
prepared the ‘chillum’ and passed it into Tatyaba’s hands
who took the first puff.
197. After the tobacco was ignited and a flame appeared, Tatyaba
placed it in Baba’s hands. After Baba’s first long pull he
gave it to Bhagat.
198. Then, in a circle, coming to Bhagat, Shama and Tatyaba, from
time to time, till it was smoked out.
199. Blessed it was, and how fortunate! We, the living, could not
be compared in the service that it rendered, though it was
inanimate.
200. Its penance was arduous too! It was treaded upon in its
infancy (by the potter); later suffering cold and heat
(while drying) and finally, it was baked in the fire.
201. By its destiny it was touched by Baba, then baked again in
the Dhuni. Afterwards it was anointed with ochre – coloured
powder and fragrance. Then it was blessed by the kiss of
Baba’s lips.
202. Enough! Camphor, saffron and sandalwood paste were smeared
on both hands of Baba. After putting garlands of flowers
around his neck, the devotees offered him nosegays.
203. He, whose face was ever smiling and who always looked with
love and compassion, how could he have any pride at being
decked like this? He allowed all this only to show regards
for the feelings of the devotees.
204. For him, whose body is adorned with devotion and who is
bedecked with ornaments of peace, of what use are these
worldly garlands and jewels?
205. Of what use is an emerald necklace for him who is the
embodiment of non-attachment. But, if offered, he inclined
his neck to fulfil the desires of the devotees.
206. Glittering garlands of gold, emeralds and pearls shone round
his neck. They were made of eight or sixteen rows, mixed
with topaz.
207. Garlands of jasmine and basil, that were put round his neck,
trailed upto his feet. His neck shone with unprecedented
brilliance from the garlands of pearls.
208. Together with the emerald garland studded in gold, there was
a gold gorget which hung over Baba’s heart. The black
‘tilak’ on the forehead had an enchanting beauty.
209. How can he be called a fakir, who looked like an effulgent
descendant of Vishnu? Above him were the canopy and the
whisks and his head was adorned by the zari embroidered
cloak.
210. Generally, Jog, with great love, taking the five-wick lamp
in his hands would wave it over Baba, in the midst of the
din and clamour of the auspicious music of the instruments.
211. After offering the five oblations, together with the puja,
then taking the abundantly-filled five burning lamps, with
niranjan and camphor, he waved it round Baba.
212. Then after the Arati ended, one by one all the devotees
prostrated with eight-fold obeisance, surrendering to Baba
and left for their homes.
213. When Tatyaba took Baba’s permission to leave for his home,
after offering ‘chillum’, attar and rose water, Baba used to
say: “Take care of me”.
214.“Go if you are going. But during the night from time to
time, inquire about me.” Saying, “very well”, Tatyaji
would leave the Chavadi and go home.
215. Then when all the people had left Baba would himself untie
the bundle and spread the folds of ‘dhotis’, making his bed
with his own hands.
216. Then he himself spread sixty to sixty-five white sheets, one
on top of the other, and Baba then slept on them.
217. Here ends the story of the Chavadi, as it used to happen.
Now the story that still remains will be told in the next
chapter.
218. I beg forgiveness from the listeners. As Sai’s greatness is
unfathomable though I wished to tell it briefly, I could not
limit it, for it is all very significant.
219. Now the story of Sai’s cooking vessels and whatever other
stories that have been left out will be narrated in the next
chapter. Please be reverently attentive.
220. To always remember the Guru, that is the selfish motive of
Hemad, to enable him to achieve whatever is desired in this
world as also in the other. He can achieve all the four
goals of life by prostrating at the feet of the Guru, as
they are all contained therein.
May there be well-being. This is the end of the thirty-seventh
chapter, of the Sree Sai Samartha Satcharita, written by the
devotee Hemadpant, impelled by Saints and virtuous people, called
“Description of the Chavadi”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes:
1. Pair of cymbals.
2. Wooden sticks which are beaten to a rhythm.
3. Drum.
4. Small tambourine.
5. Ring with bits of iron loosely attached and fastened to the top of a staff.
6. Pandanus odoratissimus.
Sai Baba going in a procession to Chavadi
How enjoyable was the celebration ! which was nothing but a glorious exposition of love
and devotion. The rich and the great gathered to watch the marvel of it!
Nanasaheb Nimonkar
Description of the Chavadi
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.
Twice blessed is Sai’s life. Blessed is his daily routine.
His ways and actions are wonderful and indescribable in
entirety.
2.
Unfathomable are his true deeds. Blessed is the course of
his life. Twice blessed is his irresolute and austere life
of mighty resolves which was like walking on the razor’s
edge.
3.
Sometimes he was intoxicated with Divine Bliss; sometimes he
was content with Self Knowledge; sometimes he was aloof from
all his actions. Such was his indeterminate state.
4.
Sometimes he was quite actionless, yet not asleep. Keeping
in mind his aim, he always abided in his own Self.
5.
Sometimes he would be as propitious as the ocean, but also
boundless, unfathomable and deep. Who can aptly describe his
ineffable nature?
6.
He regarded men as brothers and women as sisters and
mothers. He was a perfect and perpetual celibate, as
everyone was fully aware.
7.
May the understanding we received in his pious company
remain with us, undiminished, until death.
8.
May our desire to serve him be abundant. Let our devotion be
exclusively at his feet. May we see God in all beings and
ever love his name.
9.
Those who endeavoured to understand his every action were
baffled and at the end could only be still and non-plussed.
10.
Many people fight for the joys of heaven. They extol
heaven’s greatness. They consider life on earth contemptible
since there is fear of death here.
11.
In a way one assumes a form from the unmanifest. That is
called the visible state. Again one returns to the
unmanifest state. This they call death.
12.
Unrighteous conduct, ignorance, anger, hatred etc. are
chains which fetter us to death. Those who can completely
overcome them only can enter heaven.
13.
Heaven? What else is heaven? Detachment is heaven. Consider
one’s own ‘atma’ as the spirit that pervades the universe
excluding all sorrow.
14.
In that state, there is no cause for diseases etc., nor
worries, problems, pains and no hunger or thirst; and none
has fear of old age.
15.
Where there is no fear of death, and no precepts and
prohibitions, life carries on without any fear whatsoever.
That is the divine heavenly state.
16.
The same essence that pervades from Brahma to the animate,
filling the movable and the unmovable alike, that same
essence is also there in the other world as well as here. It
excludes plurality.
17.
Although this principle is devoid of all attributes of
mundane existence, it appears to be non – Brahman to the
individual soul, deluded by ignorance on account of the
association with limiting adjuncts.
18.
‘Parabrahma is something different from me. I am different’.
Those, who believe in such discrimination, are bound by the
laws of death.
19.
Death follows birth and after death re-birth. This
interminable circle of nature is the fate of those who think
thus.
20.
What is the use of a heaven which is attained by the most
difficult sacrifice, penance and charity, but is devoid of
the remembrance of Narayan’s (the Lord’s) feet?
21.
We do not wish for a place in heaven where there is only
sensory enjoyment. Of what use is it to us, if it makes us
forget Govind’s (the Lord’s) name?
22.
Be it in heaven, or in hell, the sensual pleasure is the
same. The pleasures of Indra and an ass are exactly of the
same nature.
23.
Indra moves about in his pleasure garden as happily as the
ass rolls on the rubbish heap. The pleasures of both are
comparable. There is not the slightest difference.
24.
Why strive for a place from where one is bound to come down,
once the accumulated store of merit has been exhausted? It
is better, instead to be born on this earth. The greatness
of this earth is unfathomable.
25.
Is that heaven important because one’s life span there is of
thousands of years? This brief span on earth is far better
than that.
26.
In life which is transient, whatever action is done, if it
is all surrendered to the Lord, the person attains freedom
from fear.
27.
Of what use is a place where the devotees do not listen to
and recite God’s and Guru’s stories or dance and sing to
worship God?
28.
Knowledge acquired about the union of Brahman and Atman,
that is permanent; and the means for achieving the very
best. For that, the best place is earth and not the heavens.
29.
Surrender to the Guru body, speech and mind and the five
‘pranas’. The questioning intellect should be merged in the
Guru, totally dependent on him.
30.
What fear of the world can there be after thus surrendering
to the Sadguru? And why unnecessarily worry about the
worldly transactions when he is there to solve all problems?
31.
Where ignorance abides, there exists attachment for progeny
and property and constant worries about the worldly matters,
leaving not a trace of good thoughts.
32.
Ignorance is the root cause for establishing this plurality.
Therefore it is necessary to acquire knowledge of Shastras
in Sanskrit through a qualified teacher.
33.
Once this ignorance is removed, even a trace of plurality
will not remain, and will release the person from the cycle
of birth and death. This is caused by the knowledge of
oneness.
34.
He who has even the slightest trace of separate identity
will suffer the cycle of birth and death, for creation and
destruction invariably follow that feeling.
35.
The ‘good’ or the well-being is the subject matter of
knowledge undoubtedly; and where only the pleasant is the
subject matter, it is definitely ignorance.
36.
The greatest fear in the world is that of death. To escape
from it hold fast to the Guru’s feet, for it is he who will
grant you unity consciousness.
37.
Where there is duality and plurality, there only such fear
can enter. Therefore, where there is not even a trace of
such fear, serve the feet of such a Guru.
38.
Adorn the forehead of such a Guru with sandalwood paste of
pure love and offer him the yellow garments of your
devotion. He will show to his devotees that which pervades
the Universe.
39.
Offer him the throne of firm faith, decorate it with the
right ‘satvik’ emotions and bathe him with tears of joy. He
will then be pleased.
40.
Put around his waist a girdle of devotion, ward off the evil
eye with salt and lemon etc; surrender yourself to him and
thereafter, do his arati.
41.
The extinction or destruction of anything or any work is
based on its existence. If an earthen pot is broken with a
stone then its form no longer exists.
42.
It does not mean that there is not a trace of the pot’s
existence. If the broken pieces of the pot are put together,
then it can take its original form again.
43.
Therefore, that which is known as the destruction of the
effect is really dependent on the permanent existence of the
cause. Therefore the end of the body of anyone results not
in a void.
44.
No action is done without a reason. What is imperceptible
becomes perceptible because it is enjoined to truth always.
This is well-known through experience.
45.
The chain of cause and effect only displays the lesser and
the greater degree of subtlety. In such a state the gross
effect is destroyed. What exists or remains is verily the
subtle cause.
46.
On the destruction of that also, there remains something
still more subtle where the cogniser reaches a state of
cognising all the senses, the mind as well as the intellect.
47.
In short, where the intellect comes to an end there alone
the concrete turns back into the abstract. Nevertheless, the
existence of the cause that is the abstract cannot be
clouded, as existence shines everywhere.
48.
Intellect gives support to desires. Therefore, immediately,
on its extinction there appears Atman and the state of non-
decay at the feet.
49.
Ignorance, illusion, desire and action are verily the main
attributes of death. On alleviation of all these, bondage
comes to an end.
50.
On the destruction of all bonds, Atman effortlessly
manifests, just as on the scattering of clouds the self-
luminous sun is revealed and shines.
51.
‘I am the body, this is my wealth’. This is immense ego.
These are the knots with which Maya ties our hearts and
which are the causes of all our sorrows.
52.
Once if this body dies and another is acquired because of
karmas, to annihilate the seeds of those karmas, then if one
fails to destroy those karmas, then another birth is
certain.
53.
Once again, the seeds grow into trees. The body is acquired
because of the seeds of ‘vasanas’. Thus, this is an endless
cycle till all the ‘vasanas’ end.
54.
Eradication of desires from the very roots will remove the
knots of the hearts. Such a man becomes immortal. This is
the teaching in the Vedas.
55.
A condition, in which one has transcended righteous or
unrighteous behaviour, as prescribed in the shastras, which
is called ‘VIRAJA’ (pure) destroys all acts of ignorance and
there is no place for death.
56.
Deliverance from ‘vasanas’ bring about an union with
Brahmananda (Divine Bliss) that which cannot be described in
words, spoken or written.
57.
Complete knowledge of Parabrahma is itself the absence of
all evil – that itself is the ultimate achievement, as laid
down in the shrutis and the smritis.
58.
“Knowledge and experience of Brahma is the ultimate”. This
is the highest state of Brahmanand. What greater excellence
can there be? “All the sorrows of the Atma are crossed
over”.
59.
To completely cross the worldly ocean and reach the yonder
shores, Knowledge of Brahma is the best and essential means
to attain everything.
60.
Have full faith and absolute patience. They are Uma and
Maheshwar in manifest form. The Lord who pervades the
universe will not be visible in your heart till he lays his
hand of mercy on your head.
61.
Sainath, the Supreme Guru, whose words had unfailing potency
said: “What is needed is faith and a little courage and the
greatest glory is yours”.
62.
All the world that is seen, is after all non-existent. It is
necessary to accept this. Take the instance of things seen
in a dream which entirely vanish on coming to an awakening
condition or stage.
63.
So far is the ken of reason (intellect). Upto this only is
the existential character of the individual soul. But that
stage, where there is no room either for existence or nonexistence,
is really the stage of truth i.e. the Highest
Soul.
64.
That which is devoid of the cognition of ‘Sat and Asat’ etc.
from any idea of gender and is bereft of all attributes is
verily the all-encompassing Nature of the Preceptor
expressed in the form of different words.
65.
Atman is without any attributes, beyond old age, birth or
death. It is ancient and eternal, indestructible and beyond
decay.
66.
It is perpetual, unborn, ancient, all-pervading like the
sky, unending, and indivisible, ungrowing and unchangeable.
67.
Then who can describe that which is beyond words, without
form, without beginning or end, unfathomable, imperishable,
without smell, without taste and untainted.
68.
Thus, this Atman which is attribute less and invisible and
is not known because of ignorance. Then remove this
ignorance by knowledge. But do not ever call that Atman nonexistent.
69.
How wonderful was that Realised State of Sree Sai, which was
his personal grandeur! Time, the thief, has snatched it
away. Would it ever be seen again?
70.
Let us not bother about the devotees who are attached to
money, progeny, wife. Even the most emancipated yogis who
came for darshan got deeply attached to his lotus feet.
71.
Blessed is the devotee who is in the world but detached from
the bondage of all desires and deeds and from the body and
home.
72.
He who has Sai only as his object of vision, can he see
anything else? Wherever he gazes, he sees no place which is
devoid of Sai.
73.
He who chants Sai’s name and has love for Sai in his heart
is always assured of his well-being and repose. Sai himself
protects him.
74.
Same is the case for him who hears only Sai, and speaks of
nothing but Sai, inhales only Sai’s fragrance and savours
only Sai’s name on his tongue.
75.
How wonderful was Sai’s smiling visage which granted the
purest of happiness! Blessed and fortunate is he that saw it
and savoured the nectar of his words.
76.
The store of our well-being and the source of our peace and
happiness, he was full of discrimination and detachment and
ever alert from within.
77.
Just as the calf though it has had its fill of milk does not
leave the mother’ side, similarly the mind should be tied
with a rope at the feet of the Guru.
78.
To attain the grace and love from the Guru, bow down in the
dust of his lotus feet. Bear in mind his advice and
experience it at every step.
79.
While engaged in sense pleasures, to your heart’s content,
bear in mind the love for Sai, because that will be of help
ultimately in the achievement of both – the worldly benefits
and the spiritual goals.
80.
The collyrium from one who has attained command over charms
and spells shows the wealth that is buried under the earth
to the one who is born with legs foremost (payalu).
Similarly, the dust from the Guru’s feet gives the spiritual
knowledge and scientific knowledge.
81.
Whatever are the characteristics of a Siddha should be the
means for the seeker to learn with long practice and
exercise.
82.
Clarified butter (ghee) can be made from milk. But if the
milk is not made sour, there will be no buttermilk nor
clarified butter, because all these depend upon certain
actions to be performed.
83.
Without churning the buttermilk one cannot obtain butter;
and unless the butter is boiled on the fire tasty clarified
butter will not be available.
84.
What is required is the power of previous impressions and
intelligence on account of practice in the past. Without
studies there will be no purification of the mind, without
which the acquisition of spiritual knowledge is really
unattainable.
85.
The mind needs to be purified. Then only can Self
Realisation be achieved. So long as that stage is not
achieved do not give up devotion to God.
86.
One needs the foundation of devotion to God to erect the
temple of Self Realisation and for the four spires of Mukti
(liberation) to shine and the flag of asceticism to fly.
87.
Day and night, the dogs and the pigs wallow in the mire and
eat the excreta. They are enjoying the sense pleasure.
Should it be the same with human beings?
88.
The human being should do penance and achieve purification
of the mind whereby the Brahman is attained, completely.
Such behaviour, in accordance with religion is needed, at
the outset.
89.
Service rendered to sages becomes the abode for deliverance,
whereas sexual indulgences open the doors of hell. These are
the words from the revered elders, which need to be borne in
mind always.
90.
One whose conduct is always correct and good, who eats just
enough to sustain his body, and is not attached to home or
wife – such a person is blessed and a sage.
91.
Those who constantly meditate upon Sai (without closing
their eyes), Sai himself thinks of them being obliged to
them – see the wonder of this experience!
92.
Blessed is the greatness of chanting the Lord’s name! Even
the Guru then remembers the devotee. The meditator becomes
the one meditated upon, both completely forgetting
themselves.
93.
“You are responsible for your actions. For me, I constantly
dwell upon you”. Many people will remember such loving words
from Baba.
94.
We do not need the scriptures. Just this one religious work
on Sai is enough. Irrespective of the number of sins
committed, he is our protector from all the difficulties.
95. If it is not possible to read consistently the entire book,
just concentrate and fill your heart with the chapters on
devotion to the Guru. Listen to them everyday as a rule.
96.
Read this biography regularly at any time of the day. Sree
Hari together with your Gururaj will certainly meet his
devotee.
97.
Goddess Lakshmi will permanently abide in the home where it
is read regularly. At least if one week’s reading of the
whole book is done, poverty will be driven away.
98.
Do not think that I am saying this, because that will create
doubts. Sai himself speaks through my speech. Leave aside
troublesome imagination.
99.
Sai who is the treasure house of all virtues is the grantor
of liberation to his devotees. His stories destroy all the
sins of Kaliyug. Listeners should hear them.
100. The bliss of heaven is a mere trifle compared with the story
of such a saint. Who would ever care to raise his head and
look there, leaving aside the prompt benefit of this true
story.
101. Happiness and sorrow are states of the mind. Association
with a saint is always unchanging. It makes the mind one
with consciousness and leaves no room for pain or pleasure.
102. Even Indra or Chakravati cannot experience the happiness,
till the end of time, which the detached person sitting in
solitude gets or which a devotee gets in ‘bhakti’
(devotion).
103. Fate is very powerful. The intellect one has depends upon
the actions of the previous births, but the destined
consequences can be easily avoided by a devotee by the sport
of the saint.
104. Though you make indefatigable efforts, you will not be able
to avoid the experience of the fruits of Karma; Karma which
has started bearing fruit since it is associated with a
stage of unavoidability making the disassociation from it
truly impossible.
105. The saints can foresee the consequences of fate and the
unwanted pain or the unimaginable happiness which follow.
106. Continuous chanting of your name is our vow, penance and
charity; and a visit to Shirdi, from time to time, is our
only pilgrimage.
107.“Sai, Sai” is the name that we remember and it is the
‘mantra’ to propitiate all Gods. This is our meditation and
this is our repetition. Whole heartedly surrender to him.
108. His real worship is a guileless, loving relationship. Then
experience within yourself his inconceivable attainments.
109. Enough of this long-windedness. We need something sweet
immediately. All must be eager to hear the interesting
story, indicated earlier.
110. Knowing the feelings of eagerness of my listeners, I have
made compact the marvel of the story, indicated earlier, so
as to preserve perfect attention.
111. I, the lowliest, slow-witted, ignorant of the most
elementary knowledge of poetical grammar, am being made to
write what Sai wishes me to write, while holding my hand.
112. Who am I to write this story, if Sai had not given me the
intellect? He tells his own story and he writes it himself.
113. Thus, now to the story referred to earlier of the Chavadi,
Handi and the Prasad, as promised earlier. Listen to that
narration.
114. I shall also relate to the listeners similar stories or any
other stories which I can recall. Listen to them
attentively.
115. Blessed is the marvel of the stories of Sai! Twice blessed
are the effects of listening to them. One can experience
one’s Real Self by meditation on them, which increases our
devotion at Sai’s feet.
116. Now, at first the description of the Chavadi and then to
give a general outline of the ceremony. Baba slept on
alternate nights at the Chavadi, as a rule.
117. This routine of Baba, of sleeping one night in the Masjid
and the next one in the Chavadi continued regularly till the
Samadhi.
118. Later, from 10th December 1909, Baba’s worship in the
Chavadi, bhajan etc. also began.
119. Let me begin with the description of the ceremony in the
Chavadi to the best of my ability. May Sai give me the grace
of enthusiasm and God will help me in completing it.
120. On the night when Baba used to go the Chavadi, the bhajan
singing group came to the Masjid and the bhajans were done
for some hours in the courtyard of the Masjid.
121. Behind, there was the beautifully decorated chariot; to the
right was the small pedestal in which the sacred basil
(tulsi) was planted; facing which Baba was himself seated;
and, in the middle, were the singers doing the bhajans.
122. All devotees, men and women, who had a great respect for
devotional songs, came to the courtyard early in all
readiness for the bhajans.
123. The sound of the bhajans swelled on the waves of various
instruments played by the devotees, such as tal1, chipli2,
Mridang3, Khanjari4 and ghol5, while some beat time with their
hands.
124. Sai Samartha is the lodestone, who by his strength of the
powers of attraction, dragged the devotees like iron filings
at his feet without their knowledge.
125. The torch bearers would light their torches in the
courtyard. The palanquin was decorated there itself by some.
At the gates stood the staff bearers ready to proclaim
salutations repeatedly.
126. At the road crossing (corner) there were arches, garlands
and buntings. Flags flew high in the sky. The children were
dressed in new clothes and ornaments.
127. Many rows of earthen lamps around the masjid brightened it.
At the entrance of the courtyard, the horse Shyamakaran
stood fully caparisoned.
128. In the meanwhile, Tatya Patil would come with a group of
people. He would sit near Baba, in all readiness to leave
with Baba.
129. Though Baba was ready, until Tatya arrived he would remain
seated in his own place, waiting for Tatya’s arrival.
130. Until Tatya Patil made Baba stand up, putting his hand under
Baba’s arm, then only Baba made ready to go to the Chavadi
from there.
131. Tatya addressed Baba as ‘Mama’ (mother’s brother or maternal
uncle). Such was their reciprocal love and affinity. It was
beyond compare.
132. He would be wearing his usual ‘kafni’; and would place his
‘sataka’ under his arm. He would carry the ‘chillum’ and
tobacco and throw a cloth on the shoulder.
133. When Baba was thus ready, Tatya would drape a beautiful zari
embroidered cloak on his body and head, properly covering
him.
134. After this, Baba moved a little bit the front of the bundle
of fuel – sticks lying at the foot of the back wall with
his right toe, at its own place, for a moment.
135. Also, immediately afterwards, Sai would extinguish the lamp
that was burning there with his right hand. Then he would
leave for the Chavadi.
136. When Sai set off all the musical instruments started
playing. Fireworks were lit, also powerfully luminant lamps
like offerings to the gods; and the earthen lamps illuminehe earthen lamps illumined
the whole area.
137. Some played the horns; some blew the large brass trumpets;
some played the drums and the cymbals; and there was no
dearth of people keeping time by clapping to the music.
138. The ‘mridang’ and the ‘veena’ clanged amidst the loud
shouting of Sai’s name. In keeping with the ‘bhajans’, the
men and the women walked in rows.
139. Holding banners and standards, some of which had the eagle
imprinted, the congregation moved, dancing and jumping with
joy and singing ‘bhajans’.
140. All the people were very joyous. They would leave with
banners and standards in procession. The metal gongs and
wind instruments made tumultuous sounds, along with those
who made proclamations with hands raised to the ears. There
were salutations and the horse capered.
141. Thus, with the reverberations of the musical instruments,
the procession left the masjid. When Baba came to the steps,
the ushers made proclamations.
142. The devotees would do ‘bhajans’ with ‘tal, mridang, veena,
chipli’ and cymbals blissfully, at that place.
143. The devotees walked with delight holding the decorations and
banners. On both sides of Baba, stood persons holding whisks
and fanning him.
144. People folded their shawls, and cloths and spread them on
the way, like carpets, on which Baba was made to walk,
supported by devotees’ hands, as other waved whisks over
him.
145. Tatyaba held his left hand, while Mhalsapati held his right.
Bapusaheb (Jog) held an umbrella as a conopy over his head
and in this manner the retinue proceeded to the Chavadi.
146. In front was that copper coloured horse, which was called
Shyamakaran. He was richly decorated and caparisoned and
bells jingled on his feet.
147. The staff bearers walked ahead, proclaiming Sai’s name. The
canopy holders held on to it and the whisks were
continuously waved by the whisk holders.
148. The musical instruments and the gongs played; and the
devotees made the air resound with salutations. Thus the
devotees collectively proceeded and the ushers lovingly made
proclamations.
149. The ringing sound of the Lord’s name was continuous. The
‘tal, jhanj, mridang’ were harmonious. The devotees moved
collectively to the beat of time, shouting and proclaiming.
150. Thus the devotees and the bhajan singers, full of delight
and shouting hosannas to Sai on the way, arrived at the
cross-roads.
151. The instruments, ‘tal, jhanj, dhol and ghol’, vehemently
played. The surge of Sai’s name was emphatic and the bhajan
was loving and delightful.
152. Men and women walked with him, each filled with joy of the
bhajans, shouting Sai’s name, the sound of which
reverberated in the sky.
153. The sky resounded with the playing of the instruments. The
onlookers’ hearts were filled with joy. The Chavadi
procession was thus worth watching. The splendour and the
decorations were incomparable.
154. As he stood facing the Chavadi, a lustre like the sun in the
early morning or late evening sky shone like the heated,
purified gold, from Sree’s countenance.
155. The lustre of the face at that time shone like the spreading
light of the early dawn. It was like the core of pure
consciousness. Who would not take its benefit?
156.A ‘darshan’ at that time was blessed! His face was aglow
with a diffused red colour. He stood facing the north with a
concentrated mind and seemed to be calling someone.
157. The musical instruments and the gongs resounded. Maharaj
stood full of delight, moving his right hand up and then
bringing it down, on and oft, at that time.
158. Dixit, a leading devotee, came with a silver platter filled
with many flowers and showered the flowers on Baba’s whole
body, on and oft, at the time.
159. Kakasaheb kept on showering rose petals, mixed with red
farinaceous powder, on Sai’s forehead with love and
devotion.
160. Thus, when Kaka showered those rose petals, mixed with red
farinaceous powder, the gong, ‘jhanj and tal’ sounded one
beat, and the musical instruments played at their best.
161. The villagers who were Baba’s devotees came for ‘darshan’
with great love. At that time, Baba’s cast of countenance
emitting a reddish glow was marvellously evident.
162. Looking at that play of lustre on his face, the eyes of the
onlookers widened with surprise. Their loving minds felt
abundance of joy and were freed easily from the toil of
existence.
163. Oh, that wonderful divine brilliance! Its beauty was like
that of the rising sun! The gong and other instruments
resounded in front of him for a long time.
164. For more than one and a half hours, Baba stood at one place,
facing north, moving his right hand up and down constantly.
165. His complexion, golden like the core of the ‘Ketaki’6 flower,
with a slightly reddish lustre on the face, cannot be
described by the tongue. It has to be savoured by the eyes
only.
166. Sometimes, Mhalsapati began to dance being possessed by some
deity; but all were surprised to see that Baba’s
concentration was not in the least disturbed.
167. On Baba’s right stood Bhagat (Mhalsapati) holding the hem of
Baba’s ‘kafni’ very lightly; and to the left, Tatya Kote
walked with a lantern in his hand.
168. How enjoyable was the celebration! which was nothing but a
glorious exposition of love and devotion. The rich and the
great gathered to watch the marvel of it!
169. Self luminosity brightened the extremely fair complexion.
The moon-like brilliant countenance had just a little
reddish glow. People filled their eyes with this
indescribable beauty.
170. Baba walked slowly. The gathering of devotees walked on both
sides with tremendous love and devotion, which choked
everyone with exuberant delight.
171. Such a celebration is no longer there for anyone to behold.
Those days and those times are gone. Let us bring solace to
ourselves with the memories.
172. All the musical instruments played tumultuously. Hosannas
were shouted on the way. Taking Baba to the ‘Asan’ at the
Chavadi, he was offered a grand worship (puja).
173. The Chavadi’s ceiling was decorated with a white awning from
which chandeliers and lamps were suspended, whose light was
reflected in the mirrors. The whole place was brilliantly
lit up.
174. All the assembled devotees gathered closely at the Chavadi.
Then, Tatyaba spread out the ‘Asan’ and helped Baba, by
holding him, to sit on it.
175. On that excellent ‘Asan’ which was prepared, a bolster was
placed at the back for him to lean on. When Baba was settled
in his seat, he was asked to wear an ‘Angarkha’ (cloak).
176. Beautiful apparels were placed on his body and he was
worshipped with great joy. The ‘Arati’ was done at the top
of their voices and he was presented with garlands and
bouquets.
177. Anointing his hands with sandalwood paste and perfume,
ornaments were placed on him after the expensive clothes. A
crown also was placed on his head and they stared at him.
178. Sometimes it was a beautiful golden crown, sometimes a
lovely turban embroidered with gold and a bejewelled tuft on
which shone a plume of feathers. Round his neck were
diamonds and rubies.
179. Then a white pearl necklace was put around his neck. All
these ornaments and clothes were brilliantly lit up by the
lights.
180. On the forehead was drawn a vertical blackline of fragrant
musk and as per the tradition among the Vaishnavas, a round
black ‘tilak’ was also put on the forehead.
181. That purple velvet cloak, fully embroidered with zari, was
placed on the shoulders; and if it slipped, it was
immediately gathered together on both sides.
182. Similarly, the crown or the turban was held aloft over his
head and placed gently so that Baba was not aware of it.
183. Whatever it was the crown or the turban, as soon as it
touched his head Baba threw it away. Though this was a great
anxiety for them, their loving eagerness was very powerful.
184. Did Sai, who knew the innermost thoughts of all, not know of
this surreptitous action of the devotees? But considering
their love and affection, he deliberately kept quiet.
185. He, who has the glorious splendour of the Realisation of
Brahman, of what avail is a full-embroidered zari cloak and
ornaments? Or of what avail is the embellished crown to him
who is radiating his inner peace?
186. Even so the devotees adorned Baba with a variety of
ornaments and applied a beautiful ‘tilak’ on his forehead
mixed with saffron.
187. Some put diamond and pearl necklaces round his neck and some
drew ‘tilak’ on his forehead. Thus, the sport of the
devotees went on.
188. How wonderful it all looked when the devotees had completed
dressing and bedecking Baba, after the crown was on his head
and the pearl necklace shone around his neck.
189. Nana Saheb Nimonkar held the white umbrella which moved in a
circle on its supporting stick with its pendants and
tassels.
190. Bapusaheb washed the Guru’s feet with great love. He offered
the oblations of water with great devotion and offered puja
with all the rites.
191. Next he placed a silver dish (platter) with an edge and
placed Baba’s feet in it and washed them with great
reverence. The hands were cleaned with perfume afterwards.
192. Taking a small bowl of saffron, he applied the fragrant
paste to the hands. He offered betel leaf in Baba’s palm.
Sai looked pleased.
193. When Baba was on his seat, Tatyaba and others kept standing.
Holding Baba’s hand they helped him to be seated and bowed
at his feet respectfully.
194. The Chavadi, a pure and holy place, polished like marble,
was the meeting place of the old and the young, who were
lovingly fastened at Sree’s feet.
195. When Baba’s lustrous form graced the seat leaning against
the bolster, the whisks and fans gently moved on both sides.
196. Madhavrao crumbled the tobacco into powder and immediately
prepared the ‘chillum’ and passed it into Tatyaba’s hands
who took the first puff.
197. After the tobacco was ignited and a flame appeared, Tatyaba
placed it in Baba’s hands. After Baba’s first long pull he
gave it to Bhagat.
198. Then, in a circle, coming to Bhagat, Shama and Tatyaba, from
time to time, till it was smoked out.
199. Blessed it was, and how fortunate! We, the living, could not
be compared in the service that it rendered, though it was
inanimate.
200. Its penance was arduous too! It was treaded upon in its
infancy (by the potter); later suffering cold and heat
(while drying) and finally, it was baked in the fire.
201. By its destiny it was touched by Baba, then baked again in
the Dhuni. Afterwards it was anointed with ochre – coloured
powder and fragrance. Then it was blessed by the kiss of
Baba’s lips.
202. Enough! Camphor, saffron and sandalwood paste were smeared
on both hands of Baba. After putting garlands of flowers
around his neck, the devotees offered him nosegays.
203. He, whose face was ever smiling and who always looked with
love and compassion, how could he have any pride at being
decked like this? He allowed all this only to show regards
for the feelings of the devotees.
204. For him, whose body is adorned with devotion and who is
bedecked with ornaments of peace, of what use are these
worldly garlands and jewels?
205. Of what use is an emerald necklace for him who is the
embodiment of non-attachment. But, if offered, he inclined
his neck to fulfil the desires of the devotees.
206. Glittering garlands of gold, emeralds and pearls shone round
his neck. They were made of eight or sixteen rows, mixed
with topaz.
207. Garlands of jasmine and basil, that were put round his neck,
trailed upto his feet. His neck shone with unprecedented
brilliance from the garlands of pearls.
208. Together with the emerald garland studded in gold, there was
a gold gorget which hung over Baba’s heart. The black
‘tilak’ on the forehead had an enchanting beauty.
209. How can he be called a fakir, who looked like an effulgent
descendant of Vishnu? Above him were the canopy and the
whisks and his head was adorned by the zari embroidered
cloak.
210. Generally, Jog, with great love, taking the five-wick lamp
in his hands would wave it over Baba, in the midst of the
din and clamour of the auspicious music of the instruments.
211. After offering the five oblations, together with the puja,
then taking the abundantly-filled five burning lamps, with
niranjan and camphor, he waved it round Baba.
212. Then after the Arati ended, one by one all the devotees
prostrated with eight-fold obeisance, surrendering to Baba
and left for their homes.
213. When Tatyaba took Baba’s permission to leave for his home,
after offering ‘chillum’, attar and rose water, Baba used to
say: “Take care of me”.
214.“Go if you are going. But during the night from time to
time, inquire about me.” Saying, “very well”, Tatyaji
would leave the Chavadi and go home.
215. Then when all the people had left Baba would himself untie
the bundle and spread the folds of ‘dhotis’, making his bed
with his own hands.
216. Then he himself spread sixty to sixty-five white sheets, one
on top of the other, and Baba then slept on them.
217. Here ends the story of the Chavadi, as it used to happen.
Now the story that still remains will be told in the next
chapter.
218. I beg forgiveness from the listeners. As Sai’s greatness is
unfathomable though I wished to tell it briefly, I could not
limit it, for it is all very significant.
219. Now the story of Sai’s cooking vessels and whatever other
stories that have been left out will be narrated in the next
chapter. Please be reverently attentive.
220. To always remember the Guru, that is the selfish motive of
Hemad, to enable him to achieve whatever is desired in this
world as also in the other. He can achieve all the four
goals of life by prostrating at the feet of the Guru, as
they are all contained therein.
May there be well-being. This is the end of the thirty-seventh
chapter, of the Sree Sai Samartha Satcharita, written by the
devotee Hemadpant, impelled by Saints and virtuous people, called
“Description of the Chavadi”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes:
1. Pair of cymbals.
2. Wooden sticks which are beaten to a rhythm.
3. Drum.
4. Small tambourine.
5. Ring with bits of iron loosely attached and fastened to the top of a staff.
6. Pandanus odoratissimus.
Sai Baba going in a procession to Chavadi
How enjoyable was the celebration ! which was nothing but a glorious exposition of love
and devotion. The rich and the great gathered to watch the marvel of it!
Nanasaheb Nimonkar
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