38
Description of the Cooking and the Vessel
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 SadJXU.
Sainath.
1.
Obeisance at your feet, Guruvara, who have given happiness
to the whole world, accomplished the welfare of the devotees
and have removed the three-fold afflictions of those who
have resorted to your feet.
2.
Protector of the humble and the weak, the Supremely
Generous, Uplifter of the devotees who have surrendered, you
have manifested in the world to oblige the people.
3.
Hail, hail to you, destroyer of duality; hail, hail to you,
adored one of the devotees; hail, hail to you, the remover
of the fear of existence. Hail, Gururaya, Cloud of Mercy.
4.
What good fortune has borne fruit by which I have seen these
feet with my own eyes! And enjoyed the bliss of association!
Those days are gone, never to return.
5.
The liquid essence of Pure Self was poured into the mould of
Brahman and out of this has emerged the form of the crest
jewel of the saints – Sai.
6.
Sai is himself Atmaram. He is the abode of perfect divine
bliss. Having himself attained all objects of life, he makes
his devotees desireless.
7.
He who is the supporter of all religions and the devourer,
with Brahmanic and martial lustre, of death. This is his
characteristic in brief.
8.
He who breaks the ties of previous birth and death, snapping
them angrily, to him I, the dull-witted and the ignorant,
bow with eight-fold prostrations.
9.
In the last chapter, with great delight, I depicted
Sainath’s Chavadi. Now in this chapter, listen to the
description of the cooking and vessel. It will give
unalloyed happiness.
10.
A suckling child is only interested in feeding, but does not
know what to have. Whether it should be given milk or a
light morsel – that is the responsibility that the mother
takes.
11.
Similarly is my mother Sai. He puts the pen in my hand and
gets the book written without any efforts on my part, for
the delight of his devotees.
12.
In the Shastras, for the different epochs different, means
are prescribed for attaining nirvana. Penance for the Krita
Yuga, Knowledge for the Treta Yuga, Sacrifice for the
Dwapara Yuga and Charity for the Kali Yuga.
13.
Performance of charity and righteous action is always
important. Pacifying hunger is the best of all. Therefore,
giving food in charity should be done regularly. It takes
precedence over all other actions.
14.
When it becomes noon, we suffer from the pangs of hunger.
Just as we feel, so do others. One who understands this
inner feeling is virtuous.
15.
According to the code of conduct laid down by the shastras,
giving food in charity has the first place. When considered,
there is nothing greater than that.
16.
Food is Parabrahma. From food all beings are born; by food
lives are sustained and having departed, into food again
they enter.
17.
When an uninvited guest arrives at any odd time, a
householder should make the guest happy with food. Those who
send them back hungry invite trouble to themselves.
18.
Giving charity of money, property, clothes etc. requires
some discrimination; but in the matter of food, no such
consideration is necessary. Whoever comes at any time to the
door, it is not good to disrespect him.
19.
Such is the greatness of giving food in charity that there
is evidence of it in the Shrutis also. Therefore, Baba too
offered food to the people behaving as per long established
tradition.
20.
Giving money or doing any other charity is imperfect without
giving food in charity, as is the constellation of stars
without the moon or a necklace without its pendant. Would
they look beautiful?
21.
Just as “Varan”1 is the best among the six flavours2, giving
of food in charity is the most meritorious. A spire without
a pinnacle does not seem befitting, nor does a lake without
lotuses;
22.
nor bhajan without devotion, nor a married lady without the
kumkum mark on her forehead, nor singing without a sweet
voice which is tedious, nor buttermilk without salt which is
tasteless.
23.
When offering food, the diseased, the weak, the blind, the
crippled and the poor should be served first – the relations
and other people afterwards.
24.
Now, so that the listeners get a general idea of Baba’s
cooking vessel I am making an effort to satisfy those who
are curious.
25.
In the courtyard of the Masjid, he arranged a big hearth on
the top of which a huge vessel was placed, with proper
measure of water.
26.
Sometimes he cooked sweet rice and sometimes ‘pilaf’ with
mutton. Sometimes he prepared wheat flour dumplings and
cooked them in ‘varan’.
27.
Sometimes he made wheat ‘rogda’3 or rolled out wheat ‘panga’4
and put them in the ‘varan’ that was being cooked, together
with the dumplings, very gently.
28.
After grinding the spices on a stone slab, he made
everything ready for cooking. After preparing the “muga
vadi”5 with his own hands, he slowly put them into the
cooking vessel.
29.
With the hope of getting a place in heavens, animals are
sacrificed as an offering for the ‘yagna’. Even the brahmins
eat the meat after offering6, as the shastras accept this
ritual killing.
30.
Similarly, Baba invited the Mulla7 to recite Quranic verses
before killing the goat in keeping with the religious
custom.
31.
There were two kinds of cooking vessels – one big and one
small. Using one or the other, he would cook for those who
needed the food.
32.
The small vessel held enough food for fifty persons; the
bigger one was large enough to feed hundred persons and have
some food left over.
33.
For all the requirements, Baba went personally to the grocer
and had him draw up the accounts. He paid immediately in
cash. There was no question of credit.
34.
Salt, chillies, cummin seeds, pepper corns, vegetables,
coconut, copra – Baba bought all these personally, after
carefully deciding upon the items.
35.
Sitting in the Masjid, and setting up the grinding-stone
with his own hands, Baba would grind there the wheat, the
pulses and the millet.
36.
Baba did all the main labour for the cooking. Untiringly he
did all this. Even the grinding of the spices was done by
him, with love.
37.
Baba would re-arrange the fire-wood in the hearth, on and
oft, as needed to make the flames high or low.
38.
After soaking the pulses (dal), he would grind them himself
on the gringing stone; then mix asafoetida, cummin seeds,
coriander and make the dish well spiced and palatable.
39.
After well-kneading the wheat dough, coiling it to an
adequate length, he would make balls – then roll them out
and make several flat unleavened breads.
40.
He also used to make ‘Ambil’ in the cooking vessel, by
adding adequate quantity of water to millet four and mixing
it with buttermilk, and then cooking it.
41.
That ‘ambil’ was also served by Baba to all, with his own
hands, along with the food, with great love at that time.
42.
After satisfying himself that the food was properly cooked,
the vessel would be taken off the fire and brought into the
Masjid and kept there.
43.
After getting the Maulvi to say ‘fateha’ over the food, with
proper rituals, the prasad would be sent to Mhalsapati and
Tatya, at first.
44.
Then all the remaining food would be distributed by Baba
with his own hands to the poor and the weak, till they had
their fill and felt contented himself.
45.
All those who needed the food savoured it with eagerness
till they had their fill. Moreover, Baba urged them to eat
more by saying “Take, take”, with love.
46.
How great was the merit of those who received this food to
their hearts’ content, which was served by Baba himself! How
fortunate they were!
47.
Here, it would be natural to have a doubt whether Baba
distributed non-vegetarian food to all the devotees without
hesitation.
48.
It will take no time to clarify this doubt. He distributed
this food only to those who were regular meat eaters.
49.
Those who were not accustomed to it in this life were not
even allowed to touch it. He never attempted it. He
attempted to offer meat only to those who had an earnest
craving to get ‘prasad’.
50.
When a Guru gives anything as prasad, the disciple who
thinks and doubts whether it is acceptable or otherwise,
goes to perdition.
51.
In order to see how far any disciple had imbibed this
principle, Baba proposed tests with humour.
52.
In this context, as I write I am reminded of an anecdote
which the listeners should hear with attention. It will be
beneficial to them.
53.
On one Ekadashi day, Baba said to Dada Kelkar: “Will you
bring some mutton for me from Korhala?”
54.
For that, Sai took out some moneys and gave them to Dada,
counting them. “Go yourself”, he ordered. “You should
yourself do this”.
55.
His name was Ganesh Damodar and his surname was Kelkar.
People knowing him to be elderly, all called him ‘Dada’.
56.
He was the father-in-law of Hari Vinayak Sathe. He had
immense love for Sai. Being a Brahmin he performed the
religious duties of a brahmin with reverence and was endowed
with good thoughts and had good conduct.
57.
Though he served the Guru, day and night, he was not
satisfied. Why did he not experience the strangeness of this
command?
58.
He whose body is sound and has the strength of previous
habits, such a person’s mind is never fickle and intellect
is steady at the feet of the Guru.
59.
He knew that offering money, grain and clothes is not the
only ‘dakshina’ but implicit obedience to the Guru’s orders
is the real ‘dakshina’ that pleases the Guru most.
60.
He has real faith, who offers his whole being, and
ultimately attains the Guru’s Grace.
61.
Obeying the order, he quickly changed his clothes and set
out to go to village, when he was called back.
62.
“Oh! You can send someone to make this purchase”, Baba
said. “You need not take the unnecessary trouble of coming
and going yourself”.
63.
So Dada asked Pandu, the servant, to get the meat. Hear what
Baba said to Dada, at that time.
64.
When Pandu was about to leave and had started on the way,
Baba said: “Let it be for today. Ask him to come back”.
65.
Be it so. On another occasion, Baba had an intense desire to
cook. So he put the large cooking vessel on the hearth and
filled it with mutton.
66.
He washed the rice and added it to a measured quantity of
water. After adding the fire-wood in the hearth, Baba sat
there blowing on the fire to make it burn brighter.
67.
The whole village owed obedience to him and anyone would
have loved to tend the fire but without Baba’s order no one
dared to do that.
68.
For that matter, it was only necessary to give the order and
the food would have been cooked and brought! Everyone was
ever anxious to serve him but Sai was not interested.
69.
It is not correct to say ‘he was not interested’. He who
desires to cook, why would he trouble others to give food in
charity to strangers?
70.
For his own sustenance, he asked for alms and roamed from
door to door for it asking for just a quarter piece of
‘bhakri’.
71.
But when he himself was desirous of giving food in charity,
he was not satisfied till he took the trouble himself and
did not depend on anyone else.
72.
Baba paid cash and himself brought enough flour, wheat, rice
and pulses to feed a hundred persons.
73.
Taking the scuttle in his hand, he would go to the grocer’s
shop and people learnt from him how to do an honest
transaction.
74.
He would pick up the items in his hand and fixed the price
after bargaining. No one could deceive him nor pride himself
that he had done so.
75.
He eventually paid twice the amount asked for and in cash;
but while bargaining, he would not accede to one paise more
than the price.
76.
He had great desire to do the work himself and he did not
like any one else doing it. He did not expect any one’s help
and did not wish to trouble others.
77.
This is one principle that Baba kept before him all the
time. Therefore, for the work of cooking, he asked for no
one’s help.
78.
It was not only for cooking. In the room adjacent to the
‘Dhuni’ where the fire-wood was stacked, three fourths of
the wall on the eastern side was built by Baba with his own
hands.
79.
He mixed the mud with water, then taking the trovel in his
hand, Baba would lay the bricks one upon the other to build
the wall.
80.
What else did Baba not do! He smeared the cow dung in the
Masjid himself; he sewed the ‘kafni’ and the ‘langot’
himself. He had no expectations of any one else.
81.
When the steam came out of the cooking vessel and the
contents of the cauldron was fiercely boiling, Baba rolled
up his sleeve and pushing his arm inside churned the whole
mass from side to side and up and down.
82.
Seeing the vessel bubbling, and in need of stirring, Baba
would show this incredible ‘leela’ at such a time.
83.
Imagine the hand of flesh and blood and that boiling hot
vessel – but there was not a mark of scalding or burning on
his hand or any expression of fear on his face!
84.
How could that hand, whose touch to the foreheads of the
devotees removed their three-fold calamities, be troubled by
the fire? Would it not know its greatness?
85.
He would spread the soaked ‘dal’ on the grinding stone,
would clean it himself, taking the muller in his hand grind
it and then make ‘Moong Vadis’ from it.
86.
Then he would slowly slip them into the vessel and stirred
them to prevent sticking at the bottom of the pot. When
cooked he would take it off the fire and distributed the
‘prasad’ to all.
87.
The listeners would question how the prasad could be
distributed to all when Sai Baba was a Muslim. How could he
make the people eat food cooked by him, which would be
defiling (for the Hindus) as per their code of behaviour?
88.
There is only one answer to this question. Sai was always
attentive to the matters relating to conformity or nonconformity
to religious matters.
89.
Sai never insisted that all the dishes prepared in the
cooking vessel should be partaken by everybody,
indiscriminately.
90.
But he fulfilled the desires of those who wished voluntarily
to have that prasad, in good faith. He never practised any
fraud or deceit.
91.
Besides, who knew the caste? Since he stayed in a Masjid it
was said that he was a Muslim. But considering his ways of
behaviour none knew to what caste he belonged.
92.
Where lies the question of considering the caste of him who
is believed to be God; and, at the dust of whose feet refuge
has been taken? Their attempt to attain spirituality must be
treated scornfully.
93.
Where lies the question of knowing the caste of him who is
detached from this world and heaven too; and whose only
wealth is discretion and detachment? The attempt to attaiscretion and detachment? The attempt to attain
spirituality by those, who do so, must be treated
scornfully.
94.
Where lies the question of knowing the caste of him who is
beyond the dualities of Dharma and Adharma and who abides in
Pure and Supreme Bliss? The attempt to attain spirituality
by those who do so must be treated scornfully.
95.
I sing these stories about Baba’s life for my own pleasure.
He who intensely desires to hear them, will find his
devotion fulfilled.
96.
So be it. The episode of this story is incomplete. Let us go
back and listen with care to what Baba said to Dada.
97.
“I have made pilaf (with mutton). Have you seen how it has
turned out?” Dada, casually said: “Yes, yes, it is very
good indeed”.
98.
Dada was an old and leading devotee who regularly practised
the rituals of bath, prayers etc. and acted in accordance
with an ethical code. He did not find this question in
order.
99.
Baba then said to Dada: “You have never seen it with your
eyes, nor have you tasted it! How can you then say it is
good?
100. Oh! Take off the lid of the cooking vessel and feel it with
your own hand.” Then, taking his hand himself, he thrust it
into the pot.
101. Moreover, he said: “Take out your hand. Take a ladle and
serve it in a platter. Do not care for your orthodoxy. Do
not unnecessarily bluster”.
102. The thought that a saint would make a disciple polluted is
itself strange, at the outset! The saints are always
overflowing with mercy. They know how to behave.
103. When a wave of real love arises, even a mother pinches her
child with her own hand; then when the child begins to cry
she hugs him close to her bosom.
104. One who liked to eat what was forbidden, his wish was
fulfilled. While one who had control over the mind was
supported by Sai to refrain from such food.
105. This desire to obey the order (of the Guru) at times reached
such heights that those who in their life time had never
touched meat, wavered.
106. The reality was that Baba never provoked any one of the
devotees to tread on the wrong path.
107. So be it. Until 1910 this business of the cooking went on,
on and oft, with great enthusiasm.
108. Thereafter, Das Ganu arrived in Bombay (city), who impressed
in the hearts of all the greatness of Sai with his kirtans.
109. From then onwards, Baba’s greatness came to be known to all,
young and old; and countless people thence started going to
Shirdi.
110. Then started Baba’s puja or worship with the five prescribed
items8 and different varieties of ‘naivedya’, food and snacks
in the noon and later.
111. ‘Varan’, rice, ‘sheera-puri’, chapatis, chutneys, salads,
different kinds of ‘panchamruts’, “kheers’ – heaps of food
descended.
112. Pilgrims came in large numbers. One and all came running for
‘darshan’. They offered ‘naivedya’ at Sai’s feet; and those
who were hungry were naturally satisfied.
113. Baba was treated and worshipped like a king, with canopies,
whisks; the ‘tal and the ghol’ reverberated; the circle of
devotees increased.
114. His glory spread everywhere. People sang his praises. Shirdi
became a place of pilgrimage later on, very holy for the
visitors.
115. Because of this, the main reason for cooking was served.
Such large quantities of ‘naivedya’ came that the fakirs and
the paupers were satisfied to their hearts’ content and a
lot of food was left over.
116. Now I will narrate another story which will give you
pleasure to listen – how Baba was displeased when disrespect
was shown towards any deity or shrine.
117. Drawing inferences, some people said that Sai was a Brahmin
and some that he was a Muslim. He was beyond all castes and
creeds.
118. No one knew definitely when he was born or where, in what
community, or who were his parents. Then, how could he be a
Muslim or a Brahmin?
119. If he was a Muslim, how would there be worship of fire in
the Masjid, or a Tulsi Vrindavan there, or how could he have
borne the ringing of bells?
120. How would he have permitted the blowing of the conch, the
recitation of ‘katha’ and ‘kirtan’ with instruments, the
playing of ‘tal, ghol, mridang’, and the loud chanting of
the Lord’s name?
121. If he was a Muslim, would he allow application of sandal
paste and other ritualistic worship while sitting in the
Masjid and eat with others there?
122. If he was a Muslim, would his ears have been pierced? Would
he have renovated and repaired temples by spending his own
money?
123. After bath, would he have worn an expensive ‘pitamber’?9 He
never tolerated the slightest disrespect to any deities.
124. I recall, while writing this, a story illustrating this
aspect, which I present very humbly. Listen to it,
attentively.
125. See what happened once! Baba returned from the Lendi and sat
in the Masjid. The devotees began arriving for darshan.
126. Amongst them was the great devotee Chandorkar whom Baba
loved very much. He came with Biniwale, (his brother-inlaw),
eager for darshan.
127. After doing obeisance to Sainath, both of them sat in front
of him. While they were exchanging generalities about the
welfare and well-being, Baba suddenly got angry.
128. Baba said : “Nana, how is it that you have forgotten? After
having spent such a long time in my company, is this only
what you have learnt?
129. Is this the result of the time you have spent in my company?
How could your judgement have strayed like this? Tell me in
detail”.
130. Listening to this Nana became dejected. He wondered about
the reason for this anger but could not recall anything. He
felt sad.
131. He could not remember where he had erred. He could find no
reason for the anger. But unless something had happened Baba
would never hurt anybody.
132. Therefore, he clutched Baba’s feet and repeatedly entreated
him. Finally Nana supplicated earnestly and asked “Why are
you angry?”
133.“Though you have been in association with me for so many
years, how could you have acted thus? What happened to your
senses?” Baba asked Nana.
134.“When did you come to Kopergaon? What happened on the way?
Where did you get down on the way? Or did you come here
straight?
135. Something strange happened on the way. I feel like listening
to it in detail. Tell me what happened and where, be it a
big or small incident”.
136. Hearing this Nana realised his mistake and his face fell
immediately. Though he felt ashamed to speak of it, he
narrated it.
137. Nothing could be concealed here! Having decided this, Nana
told Baba whatever had happened in detail.
138. There could be no lying before Sai. Falsehood does not gain
Sai’s Grace. Dishonesty leads to destruction and ultimately
lies lead one to hell.
139. To deceive the Guru is a very great sin, from which there is
no atonement. Realising this Nana described in detail to
Baba whatever had happened.
140. Nana said : “We hired a tonga to come straight to Shirdi, as
a result of which Biniwale missed the darshan of Lord Dutta
on the banks of the Godavari.
141. Biniwale is a Dutta devotee. When we came across the Dutta
temple on the way, he wanted to get down to have Dutta’s
darshan.
142. But I was in a hurry, so I prevented him and told him that
we could take the darshan on our return journey from Shirdi.
143. Thus becoming hasty and thinking it would get late to come
to Shirdi, I tried to avoid the matter and disregarded
Dutta’s darshan.
144. Later, while bathing in the Godavari, a big thorn pierced my
foot any gave me a lot of trouble on the way till I could
pull it out with much effort”.
145. Then Baba advised: “It is not good to be in such haste.
Thank your stars that you had only the thorn to contend
with, though you had disrespected the darshan.
146. When a very venerated deity like Dutta is on the way,
awaiting darshan, unfortunate is he is who has not taken the
darshan! How can I help him?”
147. Let us now end the story about the cooking. How pure and
holy was the midday meal in the company of Sai, in the
Masjid! How wonderful was Sai’s love for the devotees!
148. After the noon puja and the daily arati of Baba, when the
devotees were about to return, Baba gave ‘udi’ to all.
149. Baba used to come and stand near the wall (edge) of the
Masjid. The crowd of the devotees stood waiting in the
courtyard and each one filed past bowing at his feet.
150. Whoever stood in front of Baba, after having put his head at
his feet, was applied ‘udi’ by Sai, on his forehead, at that
time, one by one.
151.“Now, “Now, all of you, young and old go to your homes to eat”.
Obeying this order from Baba, whole-heartedly, the people
returned.
152. After Baba’s back was turned, the curtain (to the Masjid)
was drawn according to custom. The rattling noise of the
platters and the small bowls could then be heard. Then
started the splendour of the ‘prasad’.
153. Many sat in the open courtyard waiting to get the balance of
the naivedya that was left over, which was made holy by the
touch of Sai’s hand.
154. At this end, Baba sat near the ‘nimbar’10 with his back to
it, with two rows of devotees on each side. Every one was
immensely happy.
155. Everyone pushed his own ‘naivedya’ in front of Sai Samartha,
then he put all in one platter with his own hands,
collecting it all together.
156. One had to be incredibly fortunate to get even a grain of
that food touched by Baba’s hand, eating which purified one
from within and without. One’s life’s mission was achieved.
157. ‘Vades’11 (innumerable), sanjoriya12, puris, sometimes
shikharini13, gharge14, feni15, various vegetables, salads –
all were mixed well by Baba.
158. Thus, all this mixed food was offered to God and
consecrated. Then he filled the platters high and passed to
Shama and Nana (Nimonkar) to distribute.
159. Then calling one by one, he would make him sit near him; and
with great joy and love made him eat till he was stuffed.
160. All this food was very palatable on account of the pure,
savoury ghee. Chapatis, pulses would all be mixed. Baba
would make this hodge-podge and served everybody.
161. On eating this hodge-podge, made so lovingly, it was
equivalent to heavenly bliss. Those who ate ended up licking
their fingers, fully contented.
162. Sometimes there were ‘mandes’16, puranpoli, puris mixed with
sugar; sometimes ‘basundi17, sheera, sanjoriya, and gulvari’18
– all these were distributed.
163. Sometimes white fluffy rice (a variety, known as
‘ambemohar’) with ‘varan’, flavoured with fresh ghee, tasty
and savoury, surrounded with a variety of vegetables.
164. In addition, there were pickles, papads and raitas,
different varieties of ‘bhajis19 and bharits’20 – sometimes
there was panchamrut to which was added curds or buttermilkpanchamrut to which was added curds or buttermilk.
Blessed were those who ate such divine food!
165. How can the food be described when Sainath himself is
partaking it and distributing it!? The devotees ate to their
hearts’ content and even belched to show their satisfaction.
166. Every mouthful was satisfying, giving pleasure and
nourishment and exitinguishing hunger. Such was this
relishable and palatable food which was very holy and given
with love.
167. The Lord’s name was taken with every mouthful, and ‘ahutis’21
were offered of this divine food. The platters never got
empty as the food was served, time and again.
168. Those who preferred a particular sweet dish were served it
with love, and many liked mango-nectar and they were given
that with love.
169. Baba instructed Nanasaheb Nimonkar or Madhavrao Deshpande,
everyday, to serve this food.
170. They considered the distribution of the ‘naivedya’ as their
regular religious work and performed the task with great
love.
171. The rice was the savoury ‘jiresal’,22 looking like buds of
jasmine, on which yellow ‘tuvar’ dal was served, with a
rounded spoonful of ghee, to all.
172. As the food was served, the atmosphere was pervaded with the
delightful fragrances. Various chutneys added a zing to the
food. Nothing was poorly cooked or tasteless. Everyone ate
to their hearts’ content.
173. That vermicelli in the platters were made of heavenly bliss
and the ‘kurdiyas’23 were made of love and devotion. Who else
but those who experienced peace and joy could come to eat?
174. Where God is food and He himself partakes of it and savours
it, blessed are those who serve the food and blessed are
those who receive it.
175. The root cause of all this delight was the powerful faith at
the Guru’s feet. It is not the sugar nor the jaggery that is
sweet; but the total faith in the Lord that makes it
heavenly.
176. Such was the perpertual prosperity there with abundance of
‘kheer, sheera and kalya’ that once one sat down to eat
there could be no shilly shallying, even to a small degree.
177. Though a variety of food was cooked and everyone ate to
their fill, yet the meal was incomplete without rice and
curds, If the rice and curds were not there, at least
buttermilk was asked for.
178. Once a glass of pure buttermilk was filled by Gururaya with
his own hands and given to me to drink, with love. When I
put it to my lips,
179. and saw the pure white buttermilk, I was very contented and
happy. When I put the glass to my lips, I was full of bliss.
180. Already my stomach was full with the sumptous meal and I was
wondering how I could imbibe it. When I had this troublesome
doubt, the first sip proved tasty.
181. Seeing me hesitating thus, Baba spoke very earnestly: “Oh,
drink all of it! You will not get such an opportunity
again!”
182. So be it, I realised the truth of this because two months
later Baba’s avatar was no longer manifest, as he took
‘samadhi’.
183. Now to quench the thirst for the buttermilk there is no
other way than drinking the nectar of Sai’s stories – that
is our only resort.
184. Hemad surrenders to Sai. I will narrate whatever Sai makes
me recall in the future. Listeners should remain attentive.
May there be well-being. This is the end of the thirty-eighth
chapter, of the Sree Sai Samartha Satcharita, written by the
devotee Hemadpant, impelled by Saints and virtuous people, called
“Description of the Cooking and the Vessel”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes:
1. Highly tasteful dish of pulses.
2. Sweet, sour, salt, pungent, astringent and bitter.
3. Puffed mass of dough baked on embers.
4. Dough spread over a leaf, rolled and baked over fire.
5. Small, flatish cakes made from phaseolusmango.
6. It is called ‘purodasha’.
7. Muslim theologian.
8. Milk, curds, honey, sugar and ghee.
9. A dhoti of yellow silk.
10.
Niche in the western wall of the Masjid where the sandalwood paste
etc. is applied.
11.
Cake made of pulses, ground, spiced and fried.
12.
Stuffed cake made out of sheera.
13.
Sweet dish made of ripe plantains in milk.
14.
Fried pat of wheat or rice, boiled with sugar.
15.
Preparation like a ‘papad’, made out of wheat or rice.
16.
Preparation of wheat flour, which was a very thin chappati,
slightly sweet.
17.
Milk boiled with sugar and suitable spices, thickened to a pudding
consistency.
18.
Chappatis with jaggery.
19.
Gram flour preparation, which is fried.
20.
Brinjals seasoned with curds.
21.
Offerings put into the fire, usually of rice and ghee, with or
without sugar.
22.
Excellent variety.
23.
Preparation made from rice flour, fried in circular swirls.
When the steam came out of the cooking vessel and the contents of the
cauldron was fiercely boiling, Baba rolled up his sleeve and pushing his
arm inside churned the whole mass from side to side and up and down.
(Ch. 38, ovi 81)
Seeing the vessel bubbling, and in need of stirring, Baba would show this
incredible ‘leela’ at such a time. (Ch. 38, ovi 82)
Imagine the hand of flesh and blood and that boiling hot vessel – but there was
not a mark of scalding or burning on his hand or any expression of fear on his
face! (Ch. 38, ovi 83)
How could that hand, whose touch to the foreheads of the devotees removed their
three-fold calamities, be troubled by the fire? Would it not know its greatness?
(Ch. 38, ovi 84)
Description of the Cooking and the Vessel
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 SadJXU.
Sainath.
1.
Obeisance at your feet, Guruvara, who have given happiness
to the whole world, accomplished the welfare of the devotees
and have removed the three-fold afflictions of those who
have resorted to your feet.
2.
Protector of the humble and the weak, the Supremely
Generous, Uplifter of the devotees who have surrendered, you
have manifested in the world to oblige the people.
3.
Hail, hail to you, destroyer of duality; hail, hail to you,
adored one of the devotees; hail, hail to you, the remover
of the fear of existence. Hail, Gururaya, Cloud of Mercy.
4.
What good fortune has borne fruit by which I have seen these
feet with my own eyes! And enjoyed the bliss of association!
Those days are gone, never to return.
5.
The liquid essence of Pure Self was poured into the mould of
Brahman and out of this has emerged the form of the crest
jewel of the saints – Sai.
6.
Sai is himself Atmaram. He is the abode of perfect divine
bliss. Having himself attained all objects of life, he makes
his devotees desireless.
7.
He who is the supporter of all religions and the devourer,
with Brahmanic and martial lustre, of death. This is his
characteristic in brief.
8.
He who breaks the ties of previous birth and death, snapping
them angrily, to him I, the dull-witted and the ignorant,
bow with eight-fold prostrations.
9.
In the last chapter, with great delight, I depicted
Sainath’s Chavadi. Now in this chapter, listen to the
description of the cooking and vessel. It will give
unalloyed happiness.
10.
A suckling child is only interested in feeding, but does not
know what to have. Whether it should be given milk or a
light morsel – that is the responsibility that the mother
takes.
11.
Similarly is my mother Sai. He puts the pen in my hand and
gets the book written without any efforts on my part, for
the delight of his devotees.
12.
In the Shastras, for the different epochs different, means
are prescribed for attaining nirvana. Penance for the Krita
Yuga, Knowledge for the Treta Yuga, Sacrifice for the
Dwapara Yuga and Charity for the Kali Yuga.
13.
Performance of charity and righteous action is always
important. Pacifying hunger is the best of all. Therefore,
giving food in charity should be done regularly. It takes
precedence over all other actions.
14.
When it becomes noon, we suffer from the pangs of hunger.
Just as we feel, so do others. One who understands this
inner feeling is virtuous.
15.
According to the code of conduct laid down by the shastras,
giving food in charity has the first place. When considered,
there is nothing greater than that.
16.
Food is Parabrahma. From food all beings are born; by food
lives are sustained and having departed, into food again
they enter.
17.
When an uninvited guest arrives at any odd time, a
householder should make the guest happy with food. Those who
send them back hungry invite trouble to themselves.
18.
Giving charity of money, property, clothes etc. requires
some discrimination; but in the matter of food, no such
consideration is necessary. Whoever comes at any time to the
door, it is not good to disrespect him.
19.
Such is the greatness of giving food in charity that there
is evidence of it in the Shrutis also. Therefore, Baba too
offered food to the people behaving as per long established
tradition.
20.
Giving money or doing any other charity is imperfect without
giving food in charity, as is the constellation of stars
without the moon or a necklace without its pendant. Would
they look beautiful?
21.
Just as “Varan”1 is the best among the six flavours2, giving
of food in charity is the most meritorious. A spire without
a pinnacle does not seem befitting, nor does a lake without
lotuses;
22.
nor bhajan without devotion, nor a married lady without the
kumkum mark on her forehead, nor singing without a sweet
voice which is tedious, nor buttermilk without salt which is
tasteless.
23.
When offering food, the diseased, the weak, the blind, the
crippled and the poor should be served first – the relations
and other people afterwards.
24.
Now, so that the listeners get a general idea of Baba’s
cooking vessel I am making an effort to satisfy those who
are curious.
25.
In the courtyard of the Masjid, he arranged a big hearth on
the top of which a huge vessel was placed, with proper
measure of water.
26.
Sometimes he cooked sweet rice and sometimes ‘pilaf’ with
mutton. Sometimes he prepared wheat flour dumplings and
cooked them in ‘varan’.
27.
Sometimes he made wheat ‘rogda’3 or rolled out wheat ‘panga’4
and put them in the ‘varan’ that was being cooked, together
with the dumplings, very gently.
28.
After grinding the spices on a stone slab, he made
everything ready for cooking. After preparing the “muga
vadi”5 with his own hands, he slowly put them into the
cooking vessel.
29.
With the hope of getting a place in heavens, animals are
sacrificed as an offering for the ‘yagna’. Even the brahmins
eat the meat after offering6, as the shastras accept this
ritual killing.
30.
Similarly, Baba invited the Mulla7 to recite Quranic verses
before killing the goat in keeping with the religious
custom.
31.
There were two kinds of cooking vessels – one big and one
small. Using one or the other, he would cook for those who
needed the food.
32.
The small vessel held enough food for fifty persons; the
bigger one was large enough to feed hundred persons and have
some food left over.
33.
For all the requirements, Baba went personally to the grocer
and had him draw up the accounts. He paid immediately in
cash. There was no question of credit.
34.
Salt, chillies, cummin seeds, pepper corns, vegetables,
coconut, copra – Baba bought all these personally, after
carefully deciding upon the items.
35.
Sitting in the Masjid, and setting up the grinding-stone
with his own hands, Baba would grind there the wheat, the
pulses and the millet.
36.
Baba did all the main labour for the cooking. Untiringly he
did all this. Even the grinding of the spices was done by
him, with love.
37.
Baba would re-arrange the fire-wood in the hearth, on and
oft, as needed to make the flames high or low.
38.
After soaking the pulses (dal), he would grind them himself
on the gringing stone; then mix asafoetida, cummin seeds,
coriander and make the dish well spiced and palatable.
39.
After well-kneading the wheat dough, coiling it to an
adequate length, he would make balls – then roll them out
and make several flat unleavened breads.
40.
He also used to make ‘Ambil’ in the cooking vessel, by
adding adequate quantity of water to millet four and mixing
it with buttermilk, and then cooking it.
41.
That ‘ambil’ was also served by Baba to all, with his own
hands, along with the food, with great love at that time.
42.
After satisfying himself that the food was properly cooked,
the vessel would be taken off the fire and brought into the
Masjid and kept there.
43.
After getting the Maulvi to say ‘fateha’ over the food, with
proper rituals, the prasad would be sent to Mhalsapati and
Tatya, at first.
44.
Then all the remaining food would be distributed by Baba
with his own hands to the poor and the weak, till they had
their fill and felt contented himself.
45.
All those who needed the food savoured it with eagerness
till they had their fill. Moreover, Baba urged them to eat
more by saying “Take, take”, with love.
46.
How great was the merit of those who received this food to
their hearts’ content, which was served by Baba himself! How
fortunate they were!
47.
Here, it would be natural to have a doubt whether Baba
distributed non-vegetarian food to all the devotees without
hesitation.
48.
It will take no time to clarify this doubt. He distributed
this food only to those who were regular meat eaters.
49.
Those who were not accustomed to it in this life were not
even allowed to touch it. He never attempted it. He
attempted to offer meat only to those who had an earnest
craving to get ‘prasad’.
50.
When a Guru gives anything as prasad, the disciple who
thinks and doubts whether it is acceptable or otherwise,
goes to perdition.
51.
In order to see how far any disciple had imbibed this
principle, Baba proposed tests with humour.
52.
In this context, as I write I am reminded of an anecdote
which the listeners should hear with attention. It will be
beneficial to them.
53.
On one Ekadashi day, Baba said to Dada Kelkar: “Will you
bring some mutton for me from Korhala?”
54.
For that, Sai took out some moneys and gave them to Dada,
counting them. “Go yourself”, he ordered. “You should
yourself do this”.
55.
His name was Ganesh Damodar and his surname was Kelkar.
People knowing him to be elderly, all called him ‘Dada’.
56.
He was the father-in-law of Hari Vinayak Sathe. He had
immense love for Sai. Being a Brahmin he performed the
religious duties of a brahmin with reverence and was endowed
with good thoughts and had good conduct.
57.
Though he served the Guru, day and night, he was not
satisfied. Why did he not experience the strangeness of this
command?
58.
He whose body is sound and has the strength of previous
habits, such a person’s mind is never fickle and intellect
is steady at the feet of the Guru.
59.
He knew that offering money, grain and clothes is not the
only ‘dakshina’ but implicit obedience to the Guru’s orders
is the real ‘dakshina’ that pleases the Guru most.
60.
He has real faith, who offers his whole being, and
ultimately attains the Guru’s Grace.
61.
Obeying the order, he quickly changed his clothes and set
out to go to village, when he was called back.
62.
“Oh! You can send someone to make this purchase”, Baba
said. “You need not take the unnecessary trouble of coming
and going yourself”.
63.
So Dada asked Pandu, the servant, to get the meat. Hear what
Baba said to Dada, at that time.
64.
When Pandu was about to leave and had started on the way,
Baba said: “Let it be for today. Ask him to come back”.
65.
Be it so. On another occasion, Baba had an intense desire to
cook. So he put the large cooking vessel on the hearth and
filled it with mutton.
66.
He washed the rice and added it to a measured quantity of
water. After adding the fire-wood in the hearth, Baba sat
there blowing on the fire to make it burn brighter.
67.
The whole village owed obedience to him and anyone would
have loved to tend the fire but without Baba’s order no one
dared to do that.
68.
For that matter, it was only necessary to give the order and
the food would have been cooked and brought! Everyone was
ever anxious to serve him but Sai was not interested.
69.
It is not correct to say ‘he was not interested’. He who
desires to cook, why would he trouble others to give food in
charity to strangers?
70.
For his own sustenance, he asked for alms and roamed from
door to door for it asking for just a quarter piece of
‘bhakri’.
71.
But when he himself was desirous of giving food in charity,
he was not satisfied till he took the trouble himself and
did not depend on anyone else.
72.
Baba paid cash and himself brought enough flour, wheat, rice
and pulses to feed a hundred persons.
73.
Taking the scuttle in his hand, he would go to the grocer’s
shop and people learnt from him how to do an honest
transaction.
74.
He would pick up the items in his hand and fixed the price
after bargaining. No one could deceive him nor pride himself
that he had done so.
75.
He eventually paid twice the amount asked for and in cash;
but while bargaining, he would not accede to one paise more
than the price.
76.
He had great desire to do the work himself and he did not
like any one else doing it. He did not expect any one’s help
and did not wish to trouble others.
77.
This is one principle that Baba kept before him all the
time. Therefore, for the work of cooking, he asked for no
one’s help.
78.
It was not only for cooking. In the room adjacent to the
‘Dhuni’ where the fire-wood was stacked, three fourths of
the wall on the eastern side was built by Baba with his own
hands.
79.
He mixed the mud with water, then taking the trovel in his
hand, Baba would lay the bricks one upon the other to build
the wall.
80.
What else did Baba not do! He smeared the cow dung in the
Masjid himself; he sewed the ‘kafni’ and the ‘langot’
himself. He had no expectations of any one else.
81.
When the steam came out of the cooking vessel and the
contents of the cauldron was fiercely boiling, Baba rolled
up his sleeve and pushing his arm inside churned the whole
mass from side to side and up and down.
82.
Seeing the vessel bubbling, and in need of stirring, Baba
would show this incredible ‘leela’ at such a time.
83.
Imagine the hand of flesh and blood and that boiling hot
vessel – but there was not a mark of scalding or burning on
his hand or any expression of fear on his face!
84.
How could that hand, whose touch to the foreheads of the
devotees removed their three-fold calamities, be troubled by
the fire? Would it not know its greatness?
85.
He would spread the soaked ‘dal’ on the grinding stone,
would clean it himself, taking the muller in his hand grind
it and then make ‘Moong Vadis’ from it.
86.
Then he would slowly slip them into the vessel and stirred
them to prevent sticking at the bottom of the pot. When
cooked he would take it off the fire and distributed the
‘prasad’ to all.
87.
The listeners would question how the prasad could be
distributed to all when Sai Baba was a Muslim. How could he
make the people eat food cooked by him, which would be
defiling (for the Hindus) as per their code of behaviour?
88.
There is only one answer to this question. Sai was always
attentive to the matters relating to conformity or nonconformity
to religious matters.
89.
Sai never insisted that all the dishes prepared in the
cooking vessel should be partaken by everybody,
indiscriminately.
90.
But he fulfilled the desires of those who wished voluntarily
to have that prasad, in good faith. He never practised any
fraud or deceit.
91.
Besides, who knew the caste? Since he stayed in a Masjid it
was said that he was a Muslim. But considering his ways of
behaviour none knew to what caste he belonged.
92.
Where lies the question of considering the caste of him who
is believed to be God; and, at the dust of whose feet refuge
has been taken? Their attempt to attain spirituality must be
treated scornfully.
93.
Where lies the question of knowing the caste of him who is
detached from this world and heaven too; and whose only
wealth is discretion and detachment? The attempt to attaiscretion and detachment? The attempt to attain
spirituality by those, who do so, must be treated
scornfully.
94.
Where lies the question of knowing the caste of him who is
beyond the dualities of Dharma and Adharma and who abides in
Pure and Supreme Bliss? The attempt to attain spirituality
by those who do so must be treated scornfully.
95.
I sing these stories about Baba’s life for my own pleasure.
He who intensely desires to hear them, will find his
devotion fulfilled.
96.
So be it. The episode of this story is incomplete. Let us go
back and listen with care to what Baba said to Dada.
97.
“I have made pilaf (with mutton). Have you seen how it has
turned out?” Dada, casually said: “Yes, yes, it is very
good indeed”.
98.
Dada was an old and leading devotee who regularly practised
the rituals of bath, prayers etc. and acted in accordance
with an ethical code. He did not find this question in
order.
99.
Baba then said to Dada: “You have never seen it with your
eyes, nor have you tasted it! How can you then say it is
good?
100. Oh! Take off the lid of the cooking vessel and feel it with
your own hand.” Then, taking his hand himself, he thrust it
into the pot.
101. Moreover, he said: “Take out your hand. Take a ladle and
serve it in a platter. Do not care for your orthodoxy. Do
not unnecessarily bluster”.
102. The thought that a saint would make a disciple polluted is
itself strange, at the outset! The saints are always
overflowing with mercy. They know how to behave.
103. When a wave of real love arises, even a mother pinches her
child with her own hand; then when the child begins to cry
she hugs him close to her bosom.
104. One who liked to eat what was forbidden, his wish was
fulfilled. While one who had control over the mind was
supported by Sai to refrain from such food.
105. This desire to obey the order (of the Guru) at times reached
such heights that those who in their life time had never
touched meat, wavered.
106. The reality was that Baba never provoked any one of the
devotees to tread on the wrong path.
107. So be it. Until 1910 this business of the cooking went on,
on and oft, with great enthusiasm.
108. Thereafter, Das Ganu arrived in Bombay (city), who impressed
in the hearts of all the greatness of Sai with his kirtans.
109. From then onwards, Baba’s greatness came to be known to all,
young and old; and countless people thence started going to
Shirdi.
110. Then started Baba’s puja or worship with the five prescribed
items8 and different varieties of ‘naivedya’, food and snacks
in the noon and later.
111. ‘Varan’, rice, ‘sheera-puri’, chapatis, chutneys, salads,
different kinds of ‘panchamruts’, “kheers’ – heaps of food
descended.
112. Pilgrims came in large numbers. One and all came running for
‘darshan’. They offered ‘naivedya’ at Sai’s feet; and those
who were hungry were naturally satisfied.
113. Baba was treated and worshipped like a king, with canopies,
whisks; the ‘tal and the ghol’ reverberated; the circle of
devotees increased.
114. His glory spread everywhere. People sang his praises. Shirdi
became a place of pilgrimage later on, very holy for the
visitors.
115. Because of this, the main reason for cooking was served.
Such large quantities of ‘naivedya’ came that the fakirs and
the paupers were satisfied to their hearts’ content and a
lot of food was left over.
116. Now I will narrate another story which will give you
pleasure to listen – how Baba was displeased when disrespect
was shown towards any deity or shrine.
117. Drawing inferences, some people said that Sai was a Brahmin
and some that he was a Muslim. He was beyond all castes and
creeds.
118. No one knew definitely when he was born or where, in what
community, or who were his parents. Then, how could he be a
Muslim or a Brahmin?
119. If he was a Muslim, how would there be worship of fire in
the Masjid, or a Tulsi Vrindavan there, or how could he have
borne the ringing of bells?
120. How would he have permitted the blowing of the conch, the
recitation of ‘katha’ and ‘kirtan’ with instruments, the
playing of ‘tal, ghol, mridang’, and the loud chanting of
the Lord’s name?
121. If he was a Muslim, would he allow application of sandal
paste and other ritualistic worship while sitting in the
Masjid and eat with others there?
122. If he was a Muslim, would his ears have been pierced? Would
he have renovated and repaired temples by spending his own
money?
123. After bath, would he have worn an expensive ‘pitamber’?9 He
never tolerated the slightest disrespect to any deities.
124. I recall, while writing this, a story illustrating this
aspect, which I present very humbly. Listen to it,
attentively.
125. See what happened once! Baba returned from the Lendi and sat
in the Masjid. The devotees began arriving for darshan.
126. Amongst them was the great devotee Chandorkar whom Baba
loved very much. He came with Biniwale, (his brother-inlaw),
eager for darshan.
127. After doing obeisance to Sainath, both of them sat in front
of him. While they were exchanging generalities about the
welfare and well-being, Baba suddenly got angry.
128. Baba said : “Nana, how is it that you have forgotten? After
having spent such a long time in my company, is this only
what you have learnt?
129. Is this the result of the time you have spent in my company?
How could your judgement have strayed like this? Tell me in
detail”.
130. Listening to this Nana became dejected. He wondered about
the reason for this anger but could not recall anything. He
felt sad.
131. He could not remember where he had erred. He could find no
reason for the anger. But unless something had happened Baba
would never hurt anybody.
132. Therefore, he clutched Baba’s feet and repeatedly entreated
him. Finally Nana supplicated earnestly and asked “Why are
you angry?”
133.“Though you have been in association with me for so many
years, how could you have acted thus? What happened to your
senses?” Baba asked Nana.
134.“When did you come to Kopergaon? What happened on the way?
Where did you get down on the way? Or did you come here
straight?
135. Something strange happened on the way. I feel like listening
to it in detail. Tell me what happened and where, be it a
big or small incident”.
136. Hearing this Nana realised his mistake and his face fell
immediately. Though he felt ashamed to speak of it, he
narrated it.
137. Nothing could be concealed here! Having decided this, Nana
told Baba whatever had happened in detail.
138. There could be no lying before Sai. Falsehood does not gain
Sai’s Grace. Dishonesty leads to destruction and ultimately
lies lead one to hell.
139. To deceive the Guru is a very great sin, from which there is
no atonement. Realising this Nana described in detail to
Baba whatever had happened.
140. Nana said : “We hired a tonga to come straight to Shirdi, as
a result of which Biniwale missed the darshan of Lord Dutta
on the banks of the Godavari.
141. Biniwale is a Dutta devotee. When we came across the Dutta
temple on the way, he wanted to get down to have Dutta’s
darshan.
142. But I was in a hurry, so I prevented him and told him that
we could take the darshan on our return journey from Shirdi.
143. Thus becoming hasty and thinking it would get late to come
to Shirdi, I tried to avoid the matter and disregarded
Dutta’s darshan.
144. Later, while bathing in the Godavari, a big thorn pierced my
foot any gave me a lot of trouble on the way till I could
pull it out with much effort”.
145. Then Baba advised: “It is not good to be in such haste.
Thank your stars that you had only the thorn to contend
with, though you had disrespected the darshan.
146. When a very venerated deity like Dutta is on the way,
awaiting darshan, unfortunate is he is who has not taken the
darshan! How can I help him?”
147. Let us now end the story about the cooking. How pure and
holy was the midday meal in the company of Sai, in the
Masjid! How wonderful was Sai’s love for the devotees!
148. After the noon puja and the daily arati of Baba, when the
devotees were about to return, Baba gave ‘udi’ to all.
149. Baba used to come and stand near the wall (edge) of the
Masjid. The crowd of the devotees stood waiting in the
courtyard and each one filed past bowing at his feet.
150. Whoever stood in front of Baba, after having put his head at
his feet, was applied ‘udi’ by Sai, on his forehead, at that
time, one by one.
151.“Now, “Now, all of you, young and old go to your homes to eat”.
Obeying this order from Baba, whole-heartedly, the people
returned.
152. After Baba’s back was turned, the curtain (to the Masjid)
was drawn according to custom. The rattling noise of the
platters and the small bowls could then be heard. Then
started the splendour of the ‘prasad’.
153. Many sat in the open courtyard waiting to get the balance of
the naivedya that was left over, which was made holy by the
touch of Sai’s hand.
154. At this end, Baba sat near the ‘nimbar’10 with his back to
it, with two rows of devotees on each side. Every one was
immensely happy.
155. Everyone pushed his own ‘naivedya’ in front of Sai Samartha,
then he put all in one platter with his own hands,
collecting it all together.
156. One had to be incredibly fortunate to get even a grain of
that food touched by Baba’s hand, eating which purified one
from within and without. One’s life’s mission was achieved.
157. ‘Vades’11 (innumerable), sanjoriya12, puris, sometimes
shikharini13, gharge14, feni15, various vegetables, salads –
all were mixed well by Baba.
158. Thus, all this mixed food was offered to God and
consecrated. Then he filled the platters high and passed to
Shama and Nana (Nimonkar) to distribute.
159. Then calling one by one, he would make him sit near him; and
with great joy and love made him eat till he was stuffed.
160. All this food was very palatable on account of the pure,
savoury ghee. Chapatis, pulses would all be mixed. Baba
would make this hodge-podge and served everybody.
161. On eating this hodge-podge, made so lovingly, it was
equivalent to heavenly bliss. Those who ate ended up licking
their fingers, fully contented.
162. Sometimes there were ‘mandes’16, puranpoli, puris mixed with
sugar; sometimes ‘basundi17, sheera, sanjoriya, and gulvari’18
– all these were distributed.
163. Sometimes white fluffy rice (a variety, known as
‘ambemohar’) with ‘varan’, flavoured with fresh ghee, tasty
and savoury, surrounded with a variety of vegetables.
164. In addition, there were pickles, papads and raitas,
different varieties of ‘bhajis19 and bharits’20 – sometimes
there was panchamrut to which was added curds or buttermilkpanchamrut to which was added curds or buttermilk.
Blessed were those who ate such divine food!
165. How can the food be described when Sainath himself is
partaking it and distributing it!? The devotees ate to their
hearts’ content and even belched to show their satisfaction.
166. Every mouthful was satisfying, giving pleasure and
nourishment and exitinguishing hunger. Such was this
relishable and palatable food which was very holy and given
with love.
167. The Lord’s name was taken with every mouthful, and ‘ahutis’21
were offered of this divine food. The platters never got
empty as the food was served, time and again.
168. Those who preferred a particular sweet dish were served it
with love, and many liked mango-nectar and they were given
that with love.
169. Baba instructed Nanasaheb Nimonkar or Madhavrao Deshpande,
everyday, to serve this food.
170. They considered the distribution of the ‘naivedya’ as their
regular religious work and performed the task with great
love.
171. The rice was the savoury ‘jiresal’,22 looking like buds of
jasmine, on which yellow ‘tuvar’ dal was served, with a
rounded spoonful of ghee, to all.
172. As the food was served, the atmosphere was pervaded with the
delightful fragrances. Various chutneys added a zing to the
food. Nothing was poorly cooked or tasteless. Everyone ate
to their hearts’ content.
173. That vermicelli in the platters were made of heavenly bliss
and the ‘kurdiyas’23 were made of love and devotion. Who else
but those who experienced peace and joy could come to eat?
174. Where God is food and He himself partakes of it and savours
it, blessed are those who serve the food and blessed are
those who receive it.
175. The root cause of all this delight was the powerful faith at
the Guru’s feet. It is not the sugar nor the jaggery that is
sweet; but the total faith in the Lord that makes it
heavenly.
176. Such was the perpertual prosperity there with abundance of
‘kheer, sheera and kalya’ that once one sat down to eat
there could be no shilly shallying, even to a small degree.
177. Though a variety of food was cooked and everyone ate to
their fill, yet the meal was incomplete without rice and
curds, If the rice and curds were not there, at least
buttermilk was asked for.
178. Once a glass of pure buttermilk was filled by Gururaya with
his own hands and given to me to drink, with love. When I
put it to my lips,
179. and saw the pure white buttermilk, I was very contented and
happy. When I put the glass to my lips, I was full of bliss.
180. Already my stomach was full with the sumptous meal and I was
wondering how I could imbibe it. When I had this troublesome
doubt, the first sip proved tasty.
181. Seeing me hesitating thus, Baba spoke very earnestly: “Oh,
drink all of it! You will not get such an opportunity
again!”
182. So be it, I realised the truth of this because two months
later Baba’s avatar was no longer manifest, as he took
‘samadhi’.
183. Now to quench the thirst for the buttermilk there is no
other way than drinking the nectar of Sai’s stories – that
is our only resort.
184. Hemad surrenders to Sai. I will narrate whatever Sai makes
me recall in the future. Listeners should remain attentive.
May there be well-being. This is the end of the thirty-eighth
chapter, of the Sree Sai Samartha Satcharita, written by the
devotee Hemadpant, impelled by Saints and virtuous people, called
“Description of the Cooking and the Vessel”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes:
1. Highly tasteful dish of pulses.
2. Sweet, sour, salt, pungent, astringent and bitter.
3. Puffed mass of dough baked on embers.
4. Dough spread over a leaf, rolled and baked over fire.
5. Small, flatish cakes made from phaseolusmango.
6. It is called ‘purodasha’.
7. Muslim theologian.
8. Milk, curds, honey, sugar and ghee.
9. A dhoti of yellow silk.
10.
Niche in the western wall of the Masjid where the sandalwood paste
etc. is applied.
11.
Cake made of pulses, ground, spiced and fried.
12.
Stuffed cake made out of sheera.
13.
Sweet dish made of ripe plantains in milk.
14.
Fried pat of wheat or rice, boiled with sugar.
15.
Preparation like a ‘papad’, made out of wheat or rice.
16.
Preparation of wheat flour, which was a very thin chappati,
slightly sweet.
17.
Milk boiled with sugar and suitable spices, thickened to a pudding
consistency.
18.
Chappatis with jaggery.
19.
Gram flour preparation, which is fried.
20.
Brinjals seasoned with curds.
21.
Offerings put into the fire, usually of rice and ghee, with or
without sugar.
22.
Excellent variety.
23.
Preparation made from rice flour, fried in circular swirls.
When the steam came out of the cooking vessel and the contents of the
cauldron was fiercely boiling, Baba rolled up his sleeve and pushing his
arm inside churned the whole mass from side to side and up and down.
(Ch. 38, ovi 81)
Seeing the vessel bubbling, and in need of stirring, Baba would show this
incredible ‘leela’ at such a time. (Ch. 38, ovi 82)
Imagine the hand of flesh and blood and that boiling hot vessel – but there was
not a mark of scalding or burning on his hand or any expression of fear on his
face! (Ch. 38, ovi 83)
How could that hand, whose touch to the foreheads of the devotees removed their
three-fold calamities, be troubled by the fire? Would it not know its greatness?
(Ch. 38, ovi 84)
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