47
Narration of Story told by Sree Sai
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the Guru
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
Blessed is Sree Sai’s visage. One glimpse of his visage
removes the miseries of many lives. It is the perennial
source of Bliss.
2.
One merciful glance immediately breaks all the bondages of
past actions (karmas). His devotees attain the favour of
Self-Bliss, within a moment.
3.
With a merciful glance from him, the perplexities of past
omissions and commissions are dissipated. His grace is like
the light of the sun in which the glow of the fire-flies
fade.
4.
The Bhagirathi (river) washes the sins of the world whereby
she herself becomes impure. She longs for the dust of the
feet of the Saints to destroy her own accumulated impurity.
5.
‘When will the feet of the Saints touch me? When will they
come to bathe in me? Without them, my sins will not be
cleansed’. She definitely knows that.
6.
Samartha Sai is the crest jewel of such Saints. Knowing that
these are his words, devoted and virtuous people hear this
purifying story, with great reverence.
7.
The greatness of the story is marvellous. The bonds of karma
of the listeners, whether they are wise or ignorant, will be
broken. This is a very holy story.
8.
The faculty of the vision of all the eyes and the faculty of
hearing of all the ears is Sai. He, himself, has entered my
heart and narrated this story.
9.
Sai is himself eminently learned. Hearing the marvel of this
story, the listeners will forget their ego and will be
filled with the eight ‘satvik’ feelings1.
10.
Paying attention to the intent of this story from Sai,
keeping an eye on the moral, listeners will achieve the
objects of their endeavours.
11.
But listeners hear my plea. Though I am the narrator of this
story, I will be as vacuous as you are, not having
understood the essence, if I do not concentrate.
12.
When I remember his love for his devotees, my mind
forgets its nature and I am at peace, notwithstanding the
problems of the worldly life. What greater benefit could
there be?
13.
Listen to this story with attention, which is connected with
the previous one. Listening to the story without
interruption will bring satisfaction.
14.
In the end of the previous chapter, the listeners heard the
story of the goats and Baba’s love for them, on remembering
their past lives.
15.
This story is similar to it, about how the intense greed for
money leads to a downfall. Listen to it with concentration.
16.
It is only Sai, with his utmost grace, who suggests the
stories, one after another, so that there is no break for
the listeners, and increases happiness and contentment.
17.
Sai Samartha, himself, is the story, the narrator and the
narration. Why and how is Hemad there? It is only the
assumed name.
18.
When I am sitting on the shores of an ocean of Sai stories,
how can there be a shortage of them? Sitting under the wish-
fulfilling tree, no sooner the wishes arise than they are
fulfilled.
19.
Who worries about a lamp in the abode of the sun? One who
drinks nectar, regularly, would he drink poison?
20.
When there is someone like Sai, as our protector, can there
be a shortage of the nectar of stories? Savour them to your
hearts’ content, with pleasure.
21.
The doctrine of ‘karmas’ is incomprehensible. No one is able
to understand it thoroughly. Even the very wise ones are
baffled; but the devoted ignorant ones are saved.
22.
Similarly, the laws of God are difficult to be understood.
Who will transgress them? All we can do is to follow the
code of conduct of the world, and do one’s duty always.
23.
Otherwise, it will be completely against the scriptures; and
after death one is reborn in a form which is in accordance
with the actions in life.
24.
In accordance with the deeds done and in confirmation
with the sacred law, some, along with the seed and semen,
enter the organ of creation, while some (others) enter
static entities.
25.
Births verily take place in accordance with intelligence.
The real meaning of Shruti (sacred law) is not known to
anybody. If there is to be rebirth, let the soul take it as
it likes.
26.
In order to be born again in a body, foolish and ignorant
people should bear in mind that it depends on one’s merits
and they will acquire bodies accordingly.
27.
Consider him to be wise, who before death, in order to
achieve self-realisation, fully utilises the human birth.
28.
He alone is free from the worldly existence; others get
entangled in the movement of the whirligig, never becoming
free from a body, or the miseries of birth.
29.
Now, the miracle of this story is that the evil feeling that
‘I am the body’ is erased and the eight ‘satvik’ emotions
are aroused.
30.
He who is a great miser inspite of immense wealth, his life
can only invite scorn. Till death, he will experience a
wasted life.
31.
Added to it, if there is a feeling of enmity it will never
be good. Restrain and control yourself from that. Otherwise,
it will completely destroy a person’s life.
32.
Mutual enmity causes one to fall from a higher state of life
to a lower. Natural evolution of life is destroyed by debt,
animosity and murder.
33.
I therefore narrate for the sake of the listeners, a story
elucidating this principle, told by Sai himself, in his
nectar-like speech. Listen to it attentively.
34.
I am going to repeat the story exactly as Mother Sai
narrated it and as I heard it and remember it.
35.
Sai himself is the biographer, who gets the story written
down in detail. Hemad, is only an instrument, of whom Sai is
the controller.
36.
‘One day in the morning, around 8 o’clock, having had
breakfast as usual, I set out for a walk.
37.
Feeling tired from the walk, I reached a river bank. I
washed my feet and bathed, which refreshed me.
38.
And how big was the river? It was of the size of the river
in Rahata. There was overflowing water and bushes grew
abundantly on its banks.
39.
There was a foot path and also a road for vehicles. On the
banks there was a thick cluster of trees, which provided
excellent shade.
40.
There was a cool and soothing breeze which delighted me.
Gazing at the cluster of trees, I sat at ease in the shade.
41.
As I was about to fill the ‘chillum’ and for that purpose to
moisten the cloth (chhapi), I heard the croaking of what
seemed to be a frog.
42.
It was no wonder as there are frogs always near the water.
So I moistened the cloth and returned and took the flint in
my hand.
43.
When a spark arose from striking the flint, and the chillum
was lighted and ready, a way-farer came and sat near me,
after bowing to me.
44.
Respectfully taking the chillum in his hands from me he
said: “You seem to have travelled a long distance.”
45.
“The Msjid is far from here. It will become hot by the time
you go there. My house is across the river. Let us go there
after smoking the chillum.
46.
You can have something to eat and rest a while there. Then
when the sun goes down a little, you can return comfortably.
47.
I will also come with you”. After speaking thus, the
wayfarer lit the chillum and gave it to me to puff, with
reverence.
48.
At that time, that frog began to croak loudly and piteously,
whereupon the wayfarer asked who was crying out.
49.
Then I said: “A frog has got into great difficulty at the
river bank, because of its past actions. Listen. I will
narrate its story.
50.
We have to reap what we sow in our past life. One should
endure one’s destiny calmly. There is no use crying about
it.
51.
After hearing this, the wayfarer handed over the chillum in
my hands and set out from there, saying: “I will go and see
and return.
52.
Is it really a frog or some other creature? Let me see also
for myself what is its problem”.
53.
Seeing that, that was his wish, I said: “Go and see and
return. A frog has been caught in the mouth of a big snake
and that’s why it is crying.
54. Both are very wicked and the deeds of both of them have been
dreadful. The sins of their past lives have been terrible;
and they have been born in another form of existence, to
suffer the fruit of their action”.
55.
After I gave this opinion, the wayfarer went to that spot
and returned after seeing what was actually happening. He
confirmed the true situation.
56.
“The snake is deadly with a large jaw. The frog too is
frightful but it is going to be eaten by the snake.
57.
He has an existence for a short while. He has become an
offering in the snake’s mouth. What a strange fate! Soon he
will no longer exist”.
58.
Then I said to him: “How can he kill him? After all, I am
its father, here! Why should I be here then?
59.
Have I left my own abode and come here to permit that frog
to be eaten? Watch how I get it released.
60.
After ending this struggle, we will go to our own homes. Go,
go and fill that chillum, once more. Then let’s see what the
snake does”.
61.
The chillum was made ready immediately. The wayfarer lit it
himself and taking a deep-drawn puff, presented it to me and
I took it in my hands to smoke.
62.
I took a couple of deep puffs and then, taking the wayfarer
with me, went to that lush green grass and reached that
specific spot.
63.
Seeing that snake again, the wayfarer was frightened. “How
huge it is!” he said, and clutched me with terror.
64.
He said: “Do not go any further. The snake will come towards
us. This place is too narrow if we decide to run. No, do not
go there”.
65.
Seeing this scene, the wayfarer was afraid for his life.
Then, hear this advice in respect of the enmity of both.
66.
“Oh, Veerbhadrappa has not your enemy Bassappa yet repented,
though he has been born as a frog?
67.
You, too, though born as a snake still maintain bitter and
mortal enmity? At least, now be ashamed; and giving up your
enmity remain at peace”.
68.
No sooner than the words were uttered, the snake left the
frog and fled by quickly entering into the deep waters. He
disappeared from there.
69.
Escaping from the jaws of death, the frog with a rebounding
jump went and hid into the thicket. The wayfarer was filled
with surprise.
70.
He said: “I do not understand anything. No sooner than you
spoke, how did the snake release the frog and how the snake
too hid himself?
71. 1. Out of these, who is Veerabhadrappa and who is Bassappa?”
The wayfarer asked for the reason for the enmity; and said:
“Please tell me about it.”
72.
“Very well. Let us go and sit in the shade under the trees
and smoke the chillum again”, he said. “Then I will satisfy
your curiosity and afterwards go back to my place”.
73.
We both came near the trees where the shade was dense. A
cool, gentle breeze was blowing. We again lit the chillum.
74.
The wayfarer smoked it first then handed it over to me.
While smoking it, I told this beautiful story to that
wayfarer.
75.
“There existed a holy place, some two or three koss away
from where I lived, which was ancient and full of glory.
76.
There was an old, dilapidated temple of Shiva there, which
everyone thought about renovating.
77.
For that purpose, a large contribution was raised. A good
amount was collected. Arrangements were made for worship and
other rites and detailed plans were made for it.
78.
A rich, local man was appointed as the manager there. The
monies were handed over to him and he was put in full
charge.
79.
He was to keep a separate and independent account, and enter
into it the cash contributions that were collected. He was
to do this work without fail and honestly.
80.
But he was a great miser by nature. He did the work in such
a way that he had to bear no loss. Therefore, the work
could not be completed.
81.
The whole amount was spent but the work was only half done.
He did not spend any of his own money, not even a farthing.
82.
Though he was a big moneylender he was miserliness
incarnate. He spoke sweet words falsely, but did not put
them into action.
83.
The people who had contributed to the funds, gathered at his
home and said: “What is the use of your position as a
wealthy man!
84.
If you do not solidly and financially support the renovation
of the Shiva temple, how will the work be completed? Think
of this.
85.
We will appeal once again to the people and collect more
contributions. We will send all the money to you. See that
this work is completed”.
86.
Further monies were collected; and handsome amounts were
received. But they were not put to any use at all. The rich
man sat quietly.
87.
So be it. After some time, the Lord decided to take the
matter in his own hands. The rich man’s wife had a dream
vision, at that time.
88.
“At least, you should wake up and act! Go and build the dome
for that temple. Neelkanth will give you hundred times the
amount you spend”.
89.
The next day, she described, in detail, the dream vision to
her husband. For him, who felt that it was the end of life
to spend even a farthing, this was most upsetting.
90.
For him who thought only of amassing money, day and night,
and had no other purpose in life, the meaning of this dream
vision which involved unnecessary spending of money, of that
how could he be convinced?
91.
He told his wife: “I do not believe in this vision. I have
absolutely no faith in it”. And he started ridiculing her.
92.
One perceives the world as per his own inclinations. Being a
rascal himself, he saw others in the same plight.
93.
“If God intended that my money should be spent, was I far
away from you? Why did He appear in your dream?
94.
Why did you alone have this vision? Why didn’t God give it
to me? Therefore, I have no faith in it. I have not
understood its meaning.
95.
It is either a bad dream or it is an effort on God’s part to
create a rift between husband and wife. These are the only
two alternatives that I see.
96.
Am I not making sufficient contribution in the renovation
work? Every month the bag that is filled gets empty.
97.
People bring all the amounts. This is what appears to be
true outwardly. But the accounting procedure for receipts
and expenses is a commercial one. It is a losing proposition
for me.
98.
People are not aware of this. How should I explain it to
you? Therefore, in this situation this vision of yours
cannot be accepted.
99.
If it is believed to be true, then we will be deceived. A
vision that is seen when the sleep is broken, can it be
believed at all?” The rich man propounded this principle.
100. Hearing this, the wife remained quiet and was unable to
reply to her husband. Even though the people collected the
money, they rarely gave it happily.
101. God does not like contributions given without love, due to
pressure, under persuasion or coercion. A little gift given
with love is very precious.
102. The work progressed depending on the money collected. When
there was shortage of money, the work also stopped. In this
way, the work got prolonged.
103. The rich man, being a miser, did not spend a single farthing
from his own pocket. Listen to a further vision that his
wife had.
104.“Don’t press your husband to give money for the temple. Your
devotion is sufficient to God. You give whatever you wish.
105. Even one paisa given with feeling and devotion, of your own
money, is worth a lakh. Offer it to God after taking your
husband’s permission.
106. Do not unnecessarily worry. Offer whatever you like. Offer
whatever little that belongs to you.
107. Here, only devotion is important. Knowing that you have it,
God persists in asking you for something.
108. Therefore, whatever little wealth you have, give it and be
at peace. To give without devotion is improper. God does not
like it at all.
109. Anything that one gives without faith is worthless like
dust; and in the end, will be futile. This will be
experienced in no time”.
110. Be it so. After having the vision, she decided to sell the
jewellery given by her father and fulfil God’s desire.
111. Then, she conveyed her decision to her husband, who listened
to it, and felt dejected.
112. Where there is greed, what can be expected? There is no
thought about God, righteousness and morality. He thought:
‘What foolishness is this! She has truly lost her mind!
113. After estimating the value of her jewellery, and fixing the
price to be one thousand rupees, the land should be
transferred to her name’.
114. He bought the ornaments himself. In lieu of the money he
gave to his wife, a piece of land which was sandy and
saline, which was mortgaged to him.
115. It was fallow land which yielded no crops even during the
rains. He told his wife: “Offer this to Shiva (Pinakpani).
116. When you give in charity this piece of land, worth one
thousand rupees to God, He who gave you the vision, will be
propitiated and you will be freed from your debt”.
117. So be it. Believing her husband, the wife of the miser
offered that land with love and devotion, to satisfy
Shankar’s wishes.
118. In fact, Dubaki had the ownership rights thereon, as she had
mortgaged it to the rich merchant from whom she had taken a
loan of two hundred rupees.
119. Dubaki was a destitute woman who owned this land. When she
had financial difficulties, she had mortgaged this land.
120. But the rich man was very greedy. Not only did he cheat
Shankar but he misappropriated his wife’s personal wealth.
He was pleased with this deceit or fraud.
121. The intense desire for all sense objects is most evil, which
destroys the life of one who is so attached. One should not
get entangled in these worldly pleasures if one hopes to
live.
122. The deer meets death because of its desire for hearing, the
cobra is killed for the beautiful bead on its head; and the
moth burns because of its love of light. Such is the outcome
of having such desires.
123. To enjoy the worldly pleasures one needs wealth. Therefore,
intense efforts have to be made to acquire it. And the
satisfaction of these desires only makes them multiply. It
is impossible to destroy them.
124. Undoubtedly it was a barren land and no effort could produce
any crop on it. Such a land was offered to God. What merit
could there be in such an offering?
125. It is an absolute or real offering to God only when there is
no motivation behind it. If not, it is a sin whose fruits
are ultimately painful.
126. On the other hand, the poor Brahmin who looked after the
temple, was very contented that the land had been offered to
God.
127. Be it so. After some time, an adverse event took place. It
rained heavily during the third of the lunar mansions
(Kruttika Nakshatra) and there was a frightful storm.
128. Suddenly, lightening struck. The building (of the miser) was
razed to the ground leaving only the land without a
claimant. Everything else was burnt to ashes.
129. The rich man was also attacked; and died with his wife.
Dubaki also died. Such was the end of these three.
130. Later, this rich man was born in Mathura, in an impoverished
Brahmin family and his devoted wife was born in the family
of a pujari.
131. She was named Gauri. There is a different story about
Dubaki. She was born in the Gurava caste, that worships
Shankar, but she lost her womanhood and took birth as a man.
132. The naming ceremony of the boy was done and he was named
Chanabassappa. Thus, the status of all the three changed,
and the previous karmas bore fruit.
133. The rich man, in the new birth, was named Veerabhadra. This
is the essence of ‘prarabdha’ karma, which has to be borne
for it to end.
134. I greatly liked the priest of the Shiva temple. He regularly
came to my home and smoked the chillum with me.
135. Then we would chat away the whole night happily. Gauri had
grown up and became of a marriageable age. He used to bring
her along also.
136. She too, was devoted to me. One day, the priest asked me: “I
have searched all the places; but have not been able to fix
her marriage anywhere.
137. Baba, I have got exhausted looking for a good home for her.
All my efforts have failed. I have got tired”. “Why are you
unnecessarily worrying?” I said. “The bridegroom is on the
way.
138. Your daughter is very fortunate. She will become very rich.
The boy will come looking for her on his own.
139. In a short time, he will come to your home and fulfil your
wish. He will get married to Gauri, as per your wish”.
140. On the other hand, Veerabhadra’s family had a poor
household. He encouraged his parents to have patience and
left the home.
141. He wandered from village to village, begging for alms and
sometimes working as a labourer. He would sometimes eat only
whatever he got and remained contented with that.
142. While roaming thus, by good fortune, he came to the Pujari’s
house. It was an incredible leela of Allah Miya! He was
liked by all.
143. Gradually, the priest (pujari) grew fond of him and thought
of giving Gauri in marriage to him. The horoscopes matched
and the priest was pleased.
144. The priest, bringing Veerabhadra with him, came one day to
me. Seeing both of them together at that time, I suddenly
had an idea.
145.No sooner had the idea occurred that I expressed it. “If the
present time is auspicious for a marriage, then give Gauri
to him and become free”.
146. After getting his wife’s consent, Veerabhadra was selected
as the bridegroom. Choosing an auspicious time, the marriage
was performed in a proper manner.
147. After the ceremonies were over, the family came to me
for darshan and also for my blessings for a happy married
life.
148. I gave them my blessing with pleasure. Veerabhadra now had
an easy life and looked contented as he was blessed with
happiness and was prosperous.
149. He too became devoted to me. His prosperity increased with
time; but have you ever come across a person truly satisfied
and not hankering after money?
150. Money is a big snare! Even the very affluent are troubled by
it. Veerabhadra also was disturbed at times. This is the
game money plays!
151.Veerabhadra said: “Baba, this shackle of marriage is a great
obstacle. Lack of money is causing me suffering. Say
something which would remedy the situation and which would
enable me to cope with my affairs.
152. I prostrate at your feet. It’s no good my deceiving you. I
beg you to help me and remove my difficulty. After all, it
was you who caused this marriage to take place”.
153. I gave him a lot of good advice, and blessed him lovingly.
“Allah Malik is fully aware. He alone can remove the
difficulty”.
154. Knowing Veerabhadra’s desires and that they would be
fulfilled, therefore I assured him and told him not to be
miserable in any way.
155.“The time for good fortune is very near. Do not
unnecessarily get restless. You will have money easily and
you will have it in plenty”.
156.“Riches seem to scorn me. My wife’s requests for small
things do not stop. Enough of this humiliation now! No more
of this status of being a married man!”
157. Be it so. Later on something marvellous happened! Behold the
influence of Gauri’s planetary stars! The price of the
barren land shot up. God’s ways cannot be understood!
158. A purchaser came forward to buy the land for one lakh of
rupees. He paid half the amount in cash and agreed to pay
the other half in installments.
159. It was agreed that he would pay two thousand rupees, with
interest, every year. Gauri would thus be fully compensated
in twenty-five years.
160. Everyone agreed with the deal. Chanabassappa, the Gurav,
however made a point to say: “The Gurav has the first claim
on whatever money is offered to Shankar.
161. I should get half the interest as my share, as a Gurav. I
will not accept less than that”.
162. Veerabhadra did not give anything. Chanabassappa did not
remain quiet. This led to a lot of arguments. Both of them
came to me.
163.“Shankar alone is the Lord of the land; and it cannot be
utilised by anyone else. Do not be entangled by greed”, I
told both of them.
164.“This is the price of the land which had been offered to
Shankar. Any one else, besides Gauri, who makes a claim on
it, will get nothing.
165. Anyone who touches that money without the permission of God
will certainly invite His wrath. All this belongs entirely
to God.
166. The ownership is vested in the pujari. Gauri is the sole
heiress. No one else has any right to it. It is Gauri’s own
money”.
167. Therefore, I told them both on behalf of Gauri: “Act as per
her wishes. That will ensure your welfare.
168. If you act against her wishes, God is not going to be
pleased. Veerabhadrappa has no authority to independently
deal with this”.
169. When I clearly expressed my views in the matter, Veerabhadra
flew into a rage with me and showered a volley of abuses.
170. He said: “Baba, by establishing my wife’s ownership, you
want to misappropriate the whole property for your benefit”.
171. Hearing these words, I was stunned. The deeds of Allah Miya
are incredible! Why unnecessarily grieve!
172. After saying this (accusation) to me, Veerabhadrappa was
very angry and shouted at his wife at home. Then, when she
came in the afternoon for darshan, she began to plead with
me.
173.“Baba, do not be displeased with me on hearing another’s
words. I entreat you, to continue to love me as a daughter”.
174. Hearing these words of hers, I gave her a complete
assurance: “I would confer so much happiness on you that
even the seven oceans could not contain it! Do not grieve”.
175. That same might, when Gauribai was sleeping, she had a
vision. Shiva appeared in her dream. Listen to what he said:
176.“See, “See, all this money is yours. Do not give anything to
anybody. I am giving you instructions how to manage it. Act
accordingly so that it is always carried on.
177. Spend the money, towards the temple, as Chanabassappa
advises. I trust him. Let this be the practice.
178. If a need arises to use the money for any other purpose, do
not mismanage the money. Therefore, without consulting Baba
in the Masjid, do not make any arrangements”.
179. Gauribai told me the whole vision in detail. I also advised
her correctly to abide by the instructions in the vision.
180.“Keep the capital yourself, which belongs to you. Give half
the interest to Chanabassappa. Do that regularly.
Veerabhadra has no claim on it”.
181. While we were talking thus, both of them arrived quarreling.
I tried very hard to counsel them to keep calm.
182. I told them, in detail, of the vision that Gauribai had of
Shankar. After listening to it, Veerabhadra became insane
with fury.
183. Veerabhadra showered lakhs of abuses on the opposite party,
without rhyme or reason to his heart’s content. He used
abusive language which frightened and confused the other
person.
184. He also became deliriously infuriated. He muttered curses
and abuses. “I will kill you wherever I find you”, he said.
185. Veerabhadra, in the insane fury, looking at Chanabassappa
said: “I will cut you to pieces and eat them all up”.
186. Chanabassappa was full of fears. He held fast to my feet and
said: “Free me from this calamity”. Then I gave him my
protection.
187. Then, I told the humble Chanabassappa to have courage. “I
will not let you die at Veerabhadra’s hands”.
188. Be it so. Later on, Veerabhadra had a seizure and died.
Then, he was reborn as a snake. Thus there was a change in
the bodily form.
189. Chanabassappa suffered from fears and apprehensions and died
of them. He was reborn as a frog. That is his story.
190. On account of the enmity in the previous birth, Veerabhadra
was born as a snake and pursued Chanabassappa the frog. In
the end, Veerabhadra caught him.
191. Poor Chanabassappa, in the form of a frog, fell into the
mouth of Veerabhadra, the snake. Hearing his piteous cries,
I was moved.
192. Remembering the assurance given in the previous life, I
freed Chanabassappa from the mouth of the snake and
fulfilled my promise.
193. Allah comes running for his devotees at the times of their
troubles. He has sent me here to protect His devotee.
194. This is what you have experienced. Veerabhadra was driven
away. Chanabassappa was rescued from his trouble. All this
is God’s leela.
195. Be it so. Fill up the chillum now. After smoking, I will
leave for my abode. You too should go to your home. Remember
me.
196. After saying this, I puffed the chillum. After enjoying the
company, I returned, walking home. I was supremely happy.
May there be well-being. This is the end of the forty-seventh
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called
“Narration of Story told by Sree Sai”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Perspiration, Rigidity, Horripilation, Change of Voice, Trembling,
Change in Body Pallor, Flowing of Tears, Loss of Consciousness.
Narration of Story told by Sree Sai
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the Guru
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
Blessed is Sree Sai’s visage. One glimpse of his visage
removes the miseries of many lives. It is the perennial
source of Bliss.
2.
One merciful glance immediately breaks all the bondages of
past actions (karmas). His devotees attain the favour of
Self-Bliss, within a moment.
3.
With a merciful glance from him, the perplexities of past
omissions and commissions are dissipated. His grace is like
the light of the sun in which the glow of the fire-flies
fade.
4.
The Bhagirathi (river) washes the sins of the world whereby
she herself becomes impure. She longs for the dust of the
feet of the Saints to destroy her own accumulated impurity.
5.
‘When will the feet of the Saints touch me? When will they
come to bathe in me? Without them, my sins will not be
cleansed’. She definitely knows that.
6.
Samartha Sai is the crest jewel of such Saints. Knowing that
these are his words, devoted and virtuous people hear this
purifying story, with great reverence.
7.
The greatness of the story is marvellous. The bonds of karma
of the listeners, whether they are wise or ignorant, will be
broken. This is a very holy story.
8.
The faculty of the vision of all the eyes and the faculty of
hearing of all the ears is Sai. He, himself, has entered my
heart and narrated this story.
9.
Sai is himself eminently learned. Hearing the marvel of this
story, the listeners will forget their ego and will be
filled with the eight ‘satvik’ feelings1.
10.
Paying attention to the intent of this story from Sai,
keeping an eye on the moral, listeners will achieve the
objects of their endeavours.
11.
But listeners hear my plea. Though I am the narrator of this
story, I will be as vacuous as you are, not having
understood the essence, if I do not concentrate.
12.
When I remember his love for his devotees, my mind
forgets its nature and I am at peace, notwithstanding the
problems of the worldly life. What greater benefit could
there be?
13.
Listen to this story with attention, which is connected with
the previous one. Listening to the story without
interruption will bring satisfaction.
14.
In the end of the previous chapter, the listeners heard the
story of the goats and Baba’s love for them, on remembering
their past lives.
15.
This story is similar to it, about how the intense greed for
money leads to a downfall. Listen to it with concentration.
16.
It is only Sai, with his utmost grace, who suggests the
stories, one after another, so that there is no break for
the listeners, and increases happiness and contentment.
17.
Sai Samartha, himself, is the story, the narrator and the
narration. Why and how is Hemad there? It is only the
assumed name.
18.
When I am sitting on the shores of an ocean of Sai stories,
how can there be a shortage of them? Sitting under the wish-
fulfilling tree, no sooner the wishes arise than they are
fulfilled.
19.
Who worries about a lamp in the abode of the sun? One who
drinks nectar, regularly, would he drink poison?
20.
When there is someone like Sai, as our protector, can there
be a shortage of the nectar of stories? Savour them to your
hearts’ content, with pleasure.
21.
The doctrine of ‘karmas’ is incomprehensible. No one is able
to understand it thoroughly. Even the very wise ones are
baffled; but the devoted ignorant ones are saved.
22.
Similarly, the laws of God are difficult to be understood.
Who will transgress them? All we can do is to follow the
code of conduct of the world, and do one’s duty always.
23.
Otherwise, it will be completely against the scriptures; and
after death one is reborn in a form which is in accordance
with the actions in life.
24.
In accordance with the deeds done and in confirmation
with the sacred law, some, along with the seed and semen,
enter the organ of creation, while some (others) enter
static entities.
25.
Births verily take place in accordance with intelligence.
The real meaning of Shruti (sacred law) is not known to
anybody. If there is to be rebirth, let the soul take it as
it likes.
26.
In order to be born again in a body, foolish and ignorant
people should bear in mind that it depends on one’s merits
and they will acquire bodies accordingly.
27.
Consider him to be wise, who before death, in order to
achieve self-realisation, fully utilises the human birth.
28.
He alone is free from the worldly existence; others get
entangled in the movement of the whirligig, never becoming
free from a body, or the miseries of birth.
29.
Now, the miracle of this story is that the evil feeling that
‘I am the body’ is erased and the eight ‘satvik’ emotions
are aroused.
30.
He who is a great miser inspite of immense wealth, his life
can only invite scorn. Till death, he will experience a
wasted life.
31.
Added to it, if there is a feeling of enmity it will never
be good. Restrain and control yourself from that. Otherwise,
it will completely destroy a person’s life.
32.
Mutual enmity causes one to fall from a higher state of life
to a lower. Natural evolution of life is destroyed by debt,
animosity and murder.
33.
I therefore narrate for the sake of the listeners, a story
elucidating this principle, told by Sai himself, in his
nectar-like speech. Listen to it attentively.
34.
I am going to repeat the story exactly as Mother Sai
narrated it and as I heard it and remember it.
35.
Sai himself is the biographer, who gets the story written
down in detail. Hemad, is only an instrument, of whom Sai is
the controller.
36.
‘One day in the morning, around 8 o’clock, having had
breakfast as usual, I set out for a walk.
37.
Feeling tired from the walk, I reached a river bank. I
washed my feet and bathed, which refreshed me.
38.
And how big was the river? It was of the size of the river
in Rahata. There was overflowing water and bushes grew
abundantly on its banks.
39.
There was a foot path and also a road for vehicles. On the
banks there was a thick cluster of trees, which provided
excellent shade.
40.
There was a cool and soothing breeze which delighted me.
Gazing at the cluster of trees, I sat at ease in the shade.
41.
As I was about to fill the ‘chillum’ and for that purpose to
moisten the cloth (chhapi), I heard the croaking of what
seemed to be a frog.
42.
It was no wonder as there are frogs always near the water.
So I moistened the cloth and returned and took the flint in
my hand.
43.
When a spark arose from striking the flint, and the chillum
was lighted and ready, a way-farer came and sat near me,
after bowing to me.
44.
Respectfully taking the chillum in his hands from me he
said: “You seem to have travelled a long distance.”
45.
“The Msjid is far from here. It will become hot by the time
you go there. My house is across the river. Let us go there
after smoking the chillum.
46.
You can have something to eat and rest a while there. Then
when the sun goes down a little, you can return comfortably.
47.
I will also come with you”. After speaking thus, the
wayfarer lit the chillum and gave it to me to puff, with
reverence.
48.
At that time, that frog began to croak loudly and piteously,
whereupon the wayfarer asked who was crying out.
49.
Then I said: “A frog has got into great difficulty at the
river bank, because of its past actions. Listen. I will
narrate its story.
50.
We have to reap what we sow in our past life. One should
endure one’s destiny calmly. There is no use crying about
it.
51.
After hearing this, the wayfarer handed over the chillum in
my hands and set out from there, saying: “I will go and see
and return.
52.
Is it really a frog or some other creature? Let me see also
for myself what is its problem”.
53.
Seeing that, that was his wish, I said: “Go and see and
return. A frog has been caught in the mouth of a big snake
and that’s why it is crying.
54. Both are very wicked and the deeds of both of them have been
dreadful. The sins of their past lives have been terrible;
and they have been born in another form of existence, to
suffer the fruit of their action”.
55.
After I gave this opinion, the wayfarer went to that spot
and returned after seeing what was actually happening. He
confirmed the true situation.
56.
“The snake is deadly with a large jaw. The frog too is
frightful but it is going to be eaten by the snake.
57.
He has an existence for a short while. He has become an
offering in the snake’s mouth. What a strange fate! Soon he
will no longer exist”.
58.
Then I said to him: “How can he kill him? After all, I am
its father, here! Why should I be here then?
59.
Have I left my own abode and come here to permit that frog
to be eaten? Watch how I get it released.
60.
After ending this struggle, we will go to our own homes. Go,
go and fill that chillum, once more. Then let’s see what the
snake does”.
61.
The chillum was made ready immediately. The wayfarer lit it
himself and taking a deep-drawn puff, presented it to me and
I took it in my hands to smoke.
62.
I took a couple of deep puffs and then, taking the wayfarer
with me, went to that lush green grass and reached that
specific spot.
63.
Seeing that snake again, the wayfarer was frightened. “How
huge it is!” he said, and clutched me with terror.
64.
He said: “Do not go any further. The snake will come towards
us. This place is too narrow if we decide to run. No, do not
go there”.
65.
Seeing this scene, the wayfarer was afraid for his life.
Then, hear this advice in respect of the enmity of both.
66.
“Oh, Veerbhadrappa has not your enemy Bassappa yet repented,
though he has been born as a frog?
67.
You, too, though born as a snake still maintain bitter and
mortal enmity? At least, now be ashamed; and giving up your
enmity remain at peace”.
68.
No sooner than the words were uttered, the snake left the
frog and fled by quickly entering into the deep waters. He
disappeared from there.
69.
Escaping from the jaws of death, the frog with a rebounding
jump went and hid into the thicket. The wayfarer was filled
with surprise.
70.
He said: “I do not understand anything. No sooner than you
spoke, how did the snake release the frog and how the snake
too hid himself?
71. 1. Out of these, who is Veerabhadrappa and who is Bassappa?”
The wayfarer asked for the reason for the enmity; and said:
“Please tell me about it.”
72.
“Very well. Let us go and sit in the shade under the trees
and smoke the chillum again”, he said. “Then I will satisfy
your curiosity and afterwards go back to my place”.
73.
We both came near the trees where the shade was dense. A
cool, gentle breeze was blowing. We again lit the chillum.
74.
The wayfarer smoked it first then handed it over to me.
While smoking it, I told this beautiful story to that
wayfarer.
75.
“There existed a holy place, some two or three koss away
from where I lived, which was ancient and full of glory.
76.
There was an old, dilapidated temple of Shiva there, which
everyone thought about renovating.
77.
For that purpose, a large contribution was raised. A good
amount was collected. Arrangements were made for worship and
other rites and detailed plans were made for it.
78.
A rich, local man was appointed as the manager there. The
monies were handed over to him and he was put in full
charge.
79.
He was to keep a separate and independent account, and enter
into it the cash contributions that were collected. He was
to do this work without fail and honestly.
80.
But he was a great miser by nature. He did the work in such
a way that he had to bear no loss. Therefore, the work
could not be completed.
81.
The whole amount was spent but the work was only half done.
He did not spend any of his own money, not even a farthing.
82.
Though he was a big moneylender he was miserliness
incarnate. He spoke sweet words falsely, but did not put
them into action.
83.
The people who had contributed to the funds, gathered at his
home and said: “What is the use of your position as a
wealthy man!
84.
If you do not solidly and financially support the renovation
of the Shiva temple, how will the work be completed? Think
of this.
85.
We will appeal once again to the people and collect more
contributions. We will send all the money to you. See that
this work is completed”.
86.
Further monies were collected; and handsome amounts were
received. But they were not put to any use at all. The rich
man sat quietly.
87.
So be it. After some time, the Lord decided to take the
matter in his own hands. The rich man’s wife had a dream
vision, at that time.
88.
“At least, you should wake up and act! Go and build the dome
for that temple. Neelkanth will give you hundred times the
amount you spend”.
89.
The next day, she described, in detail, the dream vision to
her husband. For him, who felt that it was the end of life
to spend even a farthing, this was most upsetting.
90.
For him who thought only of amassing money, day and night,
and had no other purpose in life, the meaning of this dream
vision which involved unnecessary spending of money, of that
how could he be convinced?
91.
He told his wife: “I do not believe in this vision. I have
absolutely no faith in it”. And he started ridiculing her.
92.
One perceives the world as per his own inclinations. Being a
rascal himself, he saw others in the same plight.
93.
“If God intended that my money should be spent, was I far
away from you? Why did He appear in your dream?
94.
Why did you alone have this vision? Why didn’t God give it
to me? Therefore, I have no faith in it. I have not
understood its meaning.
95.
It is either a bad dream or it is an effort on God’s part to
create a rift between husband and wife. These are the only
two alternatives that I see.
96.
Am I not making sufficient contribution in the renovation
work? Every month the bag that is filled gets empty.
97.
People bring all the amounts. This is what appears to be
true outwardly. But the accounting procedure for receipts
and expenses is a commercial one. It is a losing proposition
for me.
98.
People are not aware of this. How should I explain it to
you? Therefore, in this situation this vision of yours
cannot be accepted.
99.
If it is believed to be true, then we will be deceived. A
vision that is seen when the sleep is broken, can it be
believed at all?” The rich man propounded this principle.
100. Hearing this, the wife remained quiet and was unable to
reply to her husband. Even though the people collected the
money, they rarely gave it happily.
101. God does not like contributions given without love, due to
pressure, under persuasion or coercion. A little gift given
with love is very precious.
102. The work progressed depending on the money collected. When
there was shortage of money, the work also stopped. In this
way, the work got prolonged.
103. The rich man, being a miser, did not spend a single farthing
from his own pocket. Listen to a further vision that his
wife had.
104.“Don’t press your husband to give money for the temple. Your
devotion is sufficient to God. You give whatever you wish.
105. Even one paisa given with feeling and devotion, of your own
money, is worth a lakh. Offer it to God after taking your
husband’s permission.
106. Do not unnecessarily worry. Offer whatever you like. Offer
whatever little that belongs to you.
107. Here, only devotion is important. Knowing that you have it,
God persists in asking you for something.
108. Therefore, whatever little wealth you have, give it and be
at peace. To give without devotion is improper. God does not
like it at all.
109. Anything that one gives without faith is worthless like
dust; and in the end, will be futile. This will be
experienced in no time”.
110. Be it so. After having the vision, she decided to sell the
jewellery given by her father and fulfil God’s desire.
111. Then, she conveyed her decision to her husband, who listened
to it, and felt dejected.
112. Where there is greed, what can be expected? There is no
thought about God, righteousness and morality. He thought:
‘What foolishness is this! She has truly lost her mind!
113. After estimating the value of her jewellery, and fixing the
price to be one thousand rupees, the land should be
transferred to her name’.
114. He bought the ornaments himself. In lieu of the money he
gave to his wife, a piece of land which was sandy and
saline, which was mortgaged to him.
115. It was fallow land which yielded no crops even during the
rains. He told his wife: “Offer this to Shiva (Pinakpani).
116. When you give in charity this piece of land, worth one
thousand rupees to God, He who gave you the vision, will be
propitiated and you will be freed from your debt”.
117. So be it. Believing her husband, the wife of the miser
offered that land with love and devotion, to satisfy
Shankar’s wishes.
118. In fact, Dubaki had the ownership rights thereon, as she had
mortgaged it to the rich merchant from whom she had taken a
loan of two hundred rupees.
119. Dubaki was a destitute woman who owned this land. When she
had financial difficulties, she had mortgaged this land.
120. But the rich man was very greedy. Not only did he cheat
Shankar but he misappropriated his wife’s personal wealth.
He was pleased with this deceit or fraud.
121. The intense desire for all sense objects is most evil, which
destroys the life of one who is so attached. One should not
get entangled in these worldly pleasures if one hopes to
live.
122. The deer meets death because of its desire for hearing, the
cobra is killed for the beautiful bead on its head; and the
moth burns because of its love of light. Such is the outcome
of having such desires.
123. To enjoy the worldly pleasures one needs wealth. Therefore,
intense efforts have to be made to acquire it. And the
satisfaction of these desires only makes them multiply. It
is impossible to destroy them.
124. Undoubtedly it was a barren land and no effort could produce
any crop on it. Such a land was offered to God. What merit
could there be in such an offering?
125. It is an absolute or real offering to God only when there is
no motivation behind it. If not, it is a sin whose fruits
are ultimately painful.
126. On the other hand, the poor Brahmin who looked after the
temple, was very contented that the land had been offered to
God.
127. Be it so. After some time, an adverse event took place. It
rained heavily during the third of the lunar mansions
(Kruttika Nakshatra) and there was a frightful storm.
128. Suddenly, lightening struck. The building (of the miser) was
razed to the ground leaving only the land without a
claimant. Everything else was burnt to ashes.
129. The rich man was also attacked; and died with his wife.
Dubaki also died. Such was the end of these three.
130. Later, this rich man was born in Mathura, in an impoverished
Brahmin family and his devoted wife was born in the family
of a pujari.
131. She was named Gauri. There is a different story about
Dubaki. She was born in the Gurava caste, that worships
Shankar, but she lost her womanhood and took birth as a man.
132. The naming ceremony of the boy was done and he was named
Chanabassappa. Thus, the status of all the three changed,
and the previous karmas bore fruit.
133. The rich man, in the new birth, was named Veerabhadra. This
is the essence of ‘prarabdha’ karma, which has to be borne
for it to end.
134. I greatly liked the priest of the Shiva temple. He regularly
came to my home and smoked the chillum with me.
135. Then we would chat away the whole night happily. Gauri had
grown up and became of a marriageable age. He used to bring
her along also.
136. She too, was devoted to me. One day, the priest asked me: “I
have searched all the places; but have not been able to fix
her marriage anywhere.
137. Baba, I have got exhausted looking for a good home for her.
All my efforts have failed. I have got tired”. “Why are you
unnecessarily worrying?” I said. “The bridegroom is on the
way.
138. Your daughter is very fortunate. She will become very rich.
The boy will come looking for her on his own.
139. In a short time, he will come to your home and fulfil your
wish. He will get married to Gauri, as per your wish”.
140. On the other hand, Veerabhadra’s family had a poor
household. He encouraged his parents to have patience and
left the home.
141. He wandered from village to village, begging for alms and
sometimes working as a labourer. He would sometimes eat only
whatever he got and remained contented with that.
142. While roaming thus, by good fortune, he came to the Pujari’s
house. It was an incredible leela of Allah Miya! He was
liked by all.
143. Gradually, the priest (pujari) grew fond of him and thought
of giving Gauri in marriage to him. The horoscopes matched
and the priest was pleased.
144. The priest, bringing Veerabhadra with him, came one day to
me. Seeing both of them together at that time, I suddenly
had an idea.
145.No sooner had the idea occurred that I expressed it. “If the
present time is auspicious for a marriage, then give Gauri
to him and become free”.
146. After getting his wife’s consent, Veerabhadra was selected
as the bridegroom. Choosing an auspicious time, the marriage
was performed in a proper manner.
147. After the ceremonies were over, the family came to me
for darshan and also for my blessings for a happy married
life.
148. I gave them my blessing with pleasure. Veerabhadra now had
an easy life and looked contented as he was blessed with
happiness and was prosperous.
149. He too became devoted to me. His prosperity increased with
time; but have you ever come across a person truly satisfied
and not hankering after money?
150. Money is a big snare! Even the very affluent are troubled by
it. Veerabhadra also was disturbed at times. This is the
game money plays!
151.Veerabhadra said: “Baba, this shackle of marriage is a great
obstacle. Lack of money is causing me suffering. Say
something which would remedy the situation and which would
enable me to cope with my affairs.
152. I prostrate at your feet. It’s no good my deceiving you. I
beg you to help me and remove my difficulty. After all, it
was you who caused this marriage to take place”.
153. I gave him a lot of good advice, and blessed him lovingly.
“Allah Malik is fully aware. He alone can remove the
difficulty”.
154. Knowing Veerabhadra’s desires and that they would be
fulfilled, therefore I assured him and told him not to be
miserable in any way.
155.“The time for good fortune is very near. Do not
unnecessarily get restless. You will have money easily and
you will have it in plenty”.
156.“Riches seem to scorn me. My wife’s requests for small
things do not stop. Enough of this humiliation now! No more
of this status of being a married man!”
157. Be it so. Later on something marvellous happened! Behold the
influence of Gauri’s planetary stars! The price of the
barren land shot up. God’s ways cannot be understood!
158. A purchaser came forward to buy the land for one lakh of
rupees. He paid half the amount in cash and agreed to pay
the other half in installments.
159. It was agreed that he would pay two thousand rupees, with
interest, every year. Gauri would thus be fully compensated
in twenty-five years.
160. Everyone agreed with the deal. Chanabassappa, the Gurav,
however made a point to say: “The Gurav has the first claim
on whatever money is offered to Shankar.
161. I should get half the interest as my share, as a Gurav. I
will not accept less than that”.
162. Veerabhadra did not give anything. Chanabassappa did not
remain quiet. This led to a lot of arguments. Both of them
came to me.
163.“Shankar alone is the Lord of the land; and it cannot be
utilised by anyone else. Do not be entangled by greed”, I
told both of them.
164.“This is the price of the land which had been offered to
Shankar. Any one else, besides Gauri, who makes a claim on
it, will get nothing.
165. Anyone who touches that money without the permission of God
will certainly invite His wrath. All this belongs entirely
to God.
166. The ownership is vested in the pujari. Gauri is the sole
heiress. No one else has any right to it. It is Gauri’s own
money”.
167. Therefore, I told them both on behalf of Gauri: “Act as per
her wishes. That will ensure your welfare.
168. If you act against her wishes, God is not going to be
pleased. Veerabhadrappa has no authority to independently
deal with this”.
169. When I clearly expressed my views in the matter, Veerabhadra
flew into a rage with me and showered a volley of abuses.
170. He said: “Baba, by establishing my wife’s ownership, you
want to misappropriate the whole property for your benefit”.
171. Hearing these words, I was stunned. The deeds of Allah Miya
are incredible! Why unnecessarily grieve!
172. After saying this (accusation) to me, Veerabhadrappa was
very angry and shouted at his wife at home. Then, when she
came in the afternoon for darshan, she began to plead with
me.
173.“Baba, do not be displeased with me on hearing another’s
words. I entreat you, to continue to love me as a daughter”.
174. Hearing these words of hers, I gave her a complete
assurance: “I would confer so much happiness on you that
even the seven oceans could not contain it! Do not grieve”.
175. That same might, when Gauribai was sleeping, she had a
vision. Shiva appeared in her dream. Listen to what he said:
176.“See, “See, all this money is yours. Do not give anything to
anybody. I am giving you instructions how to manage it. Act
accordingly so that it is always carried on.
177. Spend the money, towards the temple, as Chanabassappa
advises. I trust him. Let this be the practice.
178. If a need arises to use the money for any other purpose, do
not mismanage the money. Therefore, without consulting Baba
in the Masjid, do not make any arrangements”.
179. Gauribai told me the whole vision in detail. I also advised
her correctly to abide by the instructions in the vision.
180.“Keep the capital yourself, which belongs to you. Give half
the interest to Chanabassappa. Do that regularly.
Veerabhadra has no claim on it”.
181. While we were talking thus, both of them arrived quarreling.
I tried very hard to counsel them to keep calm.
182. I told them, in detail, of the vision that Gauribai had of
Shankar. After listening to it, Veerabhadra became insane
with fury.
183. Veerabhadra showered lakhs of abuses on the opposite party,
without rhyme or reason to his heart’s content. He used
abusive language which frightened and confused the other
person.
184. He also became deliriously infuriated. He muttered curses
and abuses. “I will kill you wherever I find you”, he said.
185. Veerabhadra, in the insane fury, looking at Chanabassappa
said: “I will cut you to pieces and eat them all up”.
186. Chanabassappa was full of fears. He held fast to my feet and
said: “Free me from this calamity”. Then I gave him my
protection.
187. Then, I told the humble Chanabassappa to have courage. “I
will not let you die at Veerabhadra’s hands”.
188. Be it so. Later on, Veerabhadra had a seizure and died.
Then, he was reborn as a snake. Thus there was a change in
the bodily form.
189. Chanabassappa suffered from fears and apprehensions and died
of them. He was reborn as a frog. That is his story.
190. On account of the enmity in the previous birth, Veerabhadra
was born as a snake and pursued Chanabassappa the frog. In
the end, Veerabhadra caught him.
191. Poor Chanabassappa, in the form of a frog, fell into the
mouth of Veerabhadra, the snake. Hearing his piteous cries,
I was moved.
192. Remembering the assurance given in the previous life, I
freed Chanabassappa from the mouth of the snake and
fulfilled my promise.
193. Allah comes running for his devotees at the times of their
troubles. He has sent me here to protect His devotee.
194. This is what you have experienced. Veerabhadra was driven
away. Chanabassappa was rescued from his trouble. All this
is God’s leela.
195. Be it so. Fill up the chillum now. After smoking, I will
leave for my abode. You too should go to your home. Remember
me.
196. After saying this, I puffed the chillum. After enjoying the
company, I returned, walking home. I was supremely happy.
May there be well-being. This is the end of the forty-seventh
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called
“Narration of Story told by Sree Sai”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Perspiration, Rigidity, Horripilation, Change of Voice, Trembling,
Change in Body Pallor, Flowing of Tears, Loss of Consciousness.
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