10
The Greatness of Sree Sai Samartha
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
The one who is always engaged in doing good to all people,
who is permanently established in Brahman, remember him
always with devotion in your heart.
2.
By merely remembering him, the riddle of life and death is
resolved. This is the best ‘Sadhana’ for which one does not
have to spend a single pie1.
3.
With little efforts we can get substantial gains. The gain is
easily attained by all. Till all the faculties are in tact,
every moment should be thus utilised.
4.
All other deities are an illusion. Guru is the only God. When
you place your faith at his feet, he can change your destiny.
5.
Where there is pure service to the Guru, the worldly bondage
is completely destroyed. There is no need to learn logic and
such sciences which are akin to it, and take pains over
anything.
6.
The ocean of three-fold difficulties2 will be crossed by the
faithful devotees when the True Guru becomes the navigator of
the ship.
7.
When one wishes to cross the ocean, one must have faith in
the navigator; similarly, to cross the “samsaric” ocean one
must have faith in the Guru.
8.
When he sees the faith and devotion of the devotee, he gives
the wealth of happiness due to moksha in the palm of the
hands, most easily.
9.
By having his “darshan”, the ties of the heart to all evil
tendencies are broken off, detachment towards all the
passions takes place; and the effects of the previous births
disappear. Let us sing his praises.
10. In the eighth chapter, the purpose of human birth was
explained and in the ninth, the deep and secret nature of
mendicancy was described.
11. Bayjabai’s vegetables and ‘bhakri’ (how she fed him);
Kushalchand’s well-being; the sleeping together of Tatya and
Mhalsapati; and this was pleasantly described.
12. Oh, you listeners, now pay attention to the further
description of Baba’s life, how he lived and where he slept
and how he inconceivably pervaded everything.
13. What a life-time of being a celebrity! He was a mother to
both Hindus and Muslims. He had the confidence even of
natural enemies3. They could move about without fear, with a
heart full of love.
14. I have told you about his daily routine. Now let us know
about his ways of living and where he slept. Oh listeners,
listen with respect.
15. A wooden plank, in length equal to four fore-arm lengths and
a span wide, used to hang like a swing, tied to the ceiling
by means of a few rags at both ends.
16. On such a plank Baba slept. Earthen lamps would burn at his
head and his feet. When he climbed up or climbed down, was
not known to anyone. Inconceivable are his movements.
17. He sat on it with his head bent. Sometimes he slept on it.
But no one knew when he climbed up or climbed down.
18. A plank which was tied by means of rags, how could it hold
Baba’s weight? But when he had the great Siddhis, the plank
was just a pretext.
19. Even a tiny particle pricks the eye. But a person who has
mastered the Siddhi of ‘anima’ (to become as small as an
atom) can hide with ease. Baba was able to freely move about
in the form of a fly or a worm or an ant.
20. One who has ‘anima’ Siddhi at his service, does it take time
for him to take the form of a fly? He can stay hanging in the
sky without support. What can he care for a plank?
21. When the eightfold Siddhis, such as “anima-mahima-laghima”,
4 like the nine-treasures, are standing besides him with
folded arms, (i.e. at his service), for him the plank is only
a pretext.
22. Insect, ant, pig, dog, animal, bird, man, king, beggar, big
or small, he looked at all with equality.
23. Although he seemingly resided in Shirdi and had a body three
and a half cubits,5 he lived in every person’s heart –
Maharaj who was the store of ‘punya’6.
24. In his heart he was detached and not involved, but outwardly
he was fond of having people around him. Though in his heart
he had no wish to fulfil, outwardly he was ensnared by the
devotees.
25. Inwardly he was completely desireless but outwardly for the
sake of his devotees he had desires to fulfil; his mind was
the abode of peace within but his behaviour was excessively
incensed.
26. In his heart of hearts he enjoyed ultimate Brahma-like Bliss,
but outwardly he showed the nature of the devil; on the
surface he was involved with the affairs of the world but
within he had love for oneness or unity.
27. Sometimes he had the look of affection in his eyes but at
times he would run after a person carrying a stone; sometimes
he shouted and cursed, and sometimes he would embrace with
love.
28. Sometimes he would be completely at peace and subdued;
patient and forbearing, always absorbed in meditation, selfrealised!
and always engaged in thoughts of the soul, a
delight of the devotees.
29. He sat meditating in one posture (as a yogi); he did not go
hither or thither; his only “dand” was the “satka” (every
yogi has a “dand”). He remained still and uncomplaining.
30. He had no desire for fame or wealth and lived by begging
alms, advanced in the knowledge of yoga (at the highest
level) and lived by it.
31. Actually, he wore the garments of a sanyasi, and his ‘dand’
was his ‘satka’. He continuously recited the words “Allah-
Mallik”. He always nurtured great love for his devotees.
32. Such is the manifested form of Sai possessed of attributes,
appearing in human form. Unexpectedly, we have received this
treasure because of the good deeds of the past.
33. Surprising are the ways of destiny whereby those dull-headed,
ignorant people were blessed and loved by him! How had they
really been able to reach him!?
34. Sai is the mine of Self-Realisation. Sai is complete peace in
itself. Hold fast only to him devotedly to cross the worldly
ocean.
35. Truly, that which is boundless and eternal, filled from
Brahma to Stamba7; that which is everlasting and identical,
Baba is that incarnate.
36. The duration of Kaliyuga is counted as four lakh and thirty-
two thousand years. Since its commencement, roughly five
thousand years have passed. Baba then appeared.
37. Here the listeners might doubt how I have arrived at this
without the knowledge of his date of birth. So listen
carefully with respect.
38. After his re-appearance, having taken a decision, to be a
resident of Shirdi, he spent sixty years thereafter
renouncing everything.
39. He was sixteen years when he first appeared in Shirdi. At
that time, he lived there for three years.
40. From there, where did he disappear? He was seen in the far
off kingdom of the Nizam. He then returned with the marriage
party and permanently stayed in Shirdi.
41. He was twenty then. Since then he has been permanently
associated with Shirdi. There he spent sixty years. This is
known to all.
42.In ‘Shake’ 1840 (1918 AD) in the month of Ashwin, on the
tenth day of the bright fortnight, on the auspicious day of
Dassehra, Baba left for his heavenly abode.
43. Thus having lived for eighty years, one can broadly conclude
that Baba was born in Shake 1760 (i.e 1838 AD).
44. The great souls who transcend time and space, can their life
span be exactly calculated? It is a formidable task.
45. The great souls are existing in their own orbit. They are
neither born nor do they die. How can the sun rise or set
when in reality it is steady and immovable.
46.In ‘Shake’ 1603 (i.e. 1681 AD) Ramdas took samadhi and not
even two centuries had passed when the great one was born.
47. In those days, Bharat was invaded by Muslims and Hindu kings
were subdued. Devotionalism had disappeared and the people
had lost faith in religion.
48. At that time Ramdas was born. With the help of Shivaji he
saved the country from the Muslims; and the cows and brahmins
were protected.
49. Even two centuries had not passed and again the peace was
disrupted. There was a faction between Hindus and Muslims,
which was then eradicated by Baba.
50. “Ram and Rahim are one. There is not even the slightest
difference. In that case why should there be an obstruction
to devotion! and indifferent behaviour towards each other?
51. Oh you ignorant children, bring Hindus and Muslims together.
Be firm on your path and have good thoughts. Then only, you
will be able to go across to the other side.
52. It is not good to argue; do not try to compete with each
other. Always think of one’s own (permanent) good and God
will protect you.
53. Practising yoga, performing rituals, doing penance, acquiring
knowledge, these are all the means for attainment of God. One
who does all this without the grace of God, worthless is his
birth.
54. If anyone harms you in any way, you should not retaliate. If
possible try to oblige others”. This is the sum total of
his teaching.
55. For the sake of one’s own good and for the sake of the
ultimate good in life, this is an all embracing creed. It’s a
straight forward path for all, including the high, the low,
the women and the sudras.
56. Just as the grandeur of the kingdom of dreams turns into
nothingness as soon as the person awakens; similarly, this
world is just an illusion. This is his conviction.
57. His regular behaviour or disposition is based on the
conviction of the illusory nature of pleasure and pain
regarding the body. According to him these were wanderings of
the mind, as in a dream. Therefore, he has warded off the
illusion and reached the state of emancipation.
58. When he sees the worldly attachment of his disciples, his
heart melts with pity; and he worries day and night how to
remove those bonds.
59. His whole nature is one with Brahman. He is the embodiment of
permanent bliss; his mind is without any doubts. He is the
incarnation of resignation (denial of pleasures).
60. He does not carry cymbals or a flute and does not go to every
door step. He also does not beg from every passerby with a
grief-stricken face.
61. Many such Gurus are there who collect a number of disciples
around them and who forcefully give a mantra in the ear
(secretly), merely to make money.
62. They teach their disciples righteousness, but their own
behaviour is contrary. How will they help them to cross the
worldly ocean and avoid life and death?
63. To make known his piety (religious merit) or let his name
reach far and wide, that was not at all his intention. Such
was Sai!
64. There was no bodily pride in him. He had great love for his
disciples. Always, this was his nature. Such was Sai!
65. There are two types of Gurus – “Niyata” (decided by
destiny) and “Aniyata”. For the sake of the listeners, the
working of each one will be explained.
66. The ‘aniyata’ Guru stresses on the development of the divine
qualities and purification of the mind. These are the only
things that an aniyata Guru can grant. He can also show the
path of moksha.
67. When a bond is established with a ‘niyata’ Guru, the two-fold
nature of the self disappears. Oneness with God takes place
and he gives witness to the great statement that “God and
yourself are not different”.
68. The universe is full of Gurus, who manifest for the sake of
the devotees and when their mission is complete they take
samadhi.
69. Sai is of the second category of Gurus. How can I describe
him. I will write as he guides me.
70. There are many teachers available for physical sciences. But
he who brings his student to realise his own nature is the
Sadguru. He is the Real, the great one who can take you
across the worldly ocean. His greatness is imperceptible.
71. Whoever goes to take darshan, Sai tells him the past, the
present, and the future. Sai, without being asked, knows and
narrates the motives and intentions, and everything in
detail.
72. He who looks at everything and at all creatures as Brahman
itself, who looks upon friends and foes with equality and who
does not discriminate the least,
73. he is without expectations and regards everything equally,
showers nectar of blessing even on those who have done harm
to him. His mind remains unperturbed in good times or bad
times. He entertains no doubts.
74. Though living in this perishable body, he is not entangled in
the bonds of the body. Outwardly, he looks a physical being
but inwardly, he is without body. Such a person is truly
liberated though with a body.
75. Blessed are those residents of Shirdi whose deity is Sai and
who worship him and who constantly think of him while eating,
drinking or sleeping.
76. Blessed are those and their affection for Sai who, while
working on the farm, or being in their backyard, grinding,
husking or churning buttermilk8 sing the praises of Sai.
77. There were those who never thought of any deity other than
Baba and who continuously remembered him while sitting,
eating or sleeping.
78. How wonderful is the love of those women! What sweetness
their love possessed! Pure love inspires poetry and not mere
learning.
79. Though the language is simple and straightforward and does
not have even a fragment of scholarship, inspite of that the
poetry is so lustrous that it makes even the erudite nod his
head in appreciation.
80. The manifestation of real love only could compose genuine
poetry. That can be heard by the listeners in the
compositions of the ladies.
81. If Sai Baba so wishes the complete collections would be
available and the listeners’ wishes will be fulfilled. They
would be able to listen to those poetical compositions.
82. So be it. Because of the devotion of the devotees, the
“nirakar” (that which is without form) has manifested in
Shirdi in the form of Sai. He who has abandoned bodily egdi in the form of Sai. He who has abandoned bodily ego
and who has no passions... understand him through devotion.
83. Or, the collective good deeds of the devotees have borne
fruit completely at the opportune time. In Sai’s form, they
have sprouted and borne fruit at Shirdi.
84. That which is mute, breaks into speech; that which cannot be
born, has come alive; that which is abstract has taken a form
from the very mould of the essence of mercy.
85. He is the embodiment of the six virtues9 – he shines with
success, wealth, non-attachment, intelligence, prosperity and
generosity.
86. Baba’s restraint is extra – ordinary. He himself does not
possess anything. Though he is formless, he takes the form to
grant grace to his devotees.
87. Oh how wonderful is his kindness that he enjoins the devotees
to himself with affection! Otherwise which other godly person
could they have reached?!
88. The great Sai speaks such words, for the sake of the good of
his devotees, that those words even the deity of speech is
not able to speak – such words that even the ears are put to
shame to hear.
89. It is better not to explain the words but to keep silent. But
since I cannot evade my duty, I am compelled to speak out.
90. For the love of his devotees, Baba’s words spoken with great
humility: “I am the humblest of your servants. I am your
debtor. I have come here to have your darshan.
91. This is a great favour of yours that I have been able to
reach your feet. I am a maggot in your excreta. I consider
myself blessed thereby”.
92. What humility on the part of Baba! Oh how much he desired to
be humble. What height of complete abandonment of ego! He was
equally modest too!
93. The above mentioned words of Baba were really spoken by him
and I have respectfully presented them. If anyone feels that
it is disrespectful then I beg pardon.
94. If speech has become impure and if the sin of hearing is to
be avoided, let us recite Sai’s name continuously. It will
cleanse the sins of all.
95. Our austerities of all the previous births have borne fruit
by Sai’s grace. It gives endless contentment like a thirsty
person obtains on being given water at a water-distributing
place.
96. Though it seems that he relishes food through his tongue,
actually he does not feel the taste, because his taste buds
are not aroused.
97. He who does not have any passions, how can he be said to
enjoy any pleasures! Where the pleasures do not affect his
senses, how can he be said to indulge in pleasures!
98. Though, through his eyes he perceives things which come
before him, he does not actually see them as he does not have
the desire for them.
99. The genital organs of Hanuman were seen only by his mother
and Sree Ram; therefore, then with whom can his celibacy be
considered comparable!
100.When even the mother has not seen the private organs, then
what about the others! Baba’s celibacy was the highest kind,
complete in itself and exceptional.
101.He used to wear only a cod-piece or loin-cloth around his
waist. His genitals were never aroused10. They were only for
the sake of performing the bodily functions of urination or
excretion. They were only for the sake of the bodily
functions.
102.Such was the state of Baba’s body that though the sense
organs performed their duties, yet there was not even an iota
of passion aroused.
103.Because of ‘satva’, ‘raja’ and ‘tama’ guna qualities, all the
sense organs were tied down to their respective places.
Though in the practical sense they were active, there was no
attachment involved.
104.Baba was not attached, he was the Supreme Being, turned
towards his Self, whose desire and anger were put to rest,
who was free from desires and attachments, and who had
completely achieved his mission.
105.Such was his state of liberation that he regarded the sense
objects as Brahman. He was beyond good deeds and bad. He was
the abode of complete repose.
106.When Nanavali11 asked him to get up, he left his seat. Such is
he who does not have the slighest ego or who does not even
dream of discrimination.
107.He has nothing left to achieve in this world and nothing left
to accomplish in the next. Such a Saint, in order to grace
(serve) the people, has manifested on this earth.
108.The purpose of manifestations of such merciful Saints is none
other than to grant favours to others (to oblige others) for
their welfare.
109.Their hearts are like butter. Some say they are very softTheir hearts are like butter. Some say they are very softhearted.
They melt in tenderness over the sufferings of
others. They feel that it is their own suffering. That is why
they melt like butter.
110.Whose clothing is a patched up ‘kafni’; whose seat is sackcloth;
whose mind is free of desires – what is a silver
throne for him?!
111.Seeing the devotion of his devotees, he ignored the fact that
they, after their difficulties were resolved, turned their
backs on him.
112.Baba is the lotus in the lake of Shirdi. The devotees enjoy
the fragrance; but the unfortunate ones are those who wallow
in the mud all the time, and partake only of that mire12.
113.He did not tell anyone to perform ‘asanas’, or to practise
‘pran’, ‘apan’ (yogic practises), or to control the sense
organs, nor gave them ‘mantras’, or asked them to perform
rituals or gave them amulets or asked them to chant or sing
bhajans. Such false or fake advice he did not give.
114.Generally, he looked as if he was an ordinary person, but
within, he was different. He was extremely competent in
practical life and was without peer.
115.For the sake of the devotees he took form. His emotions and
passions were also for them. Such is the popular behaviour of
the Saints. All of you should realise this as the truth.
116.Sai Maharaj is the treasure of peace. He is the abode of pure
and heavenly bliss. I prostrate myself to him, who is without
ego and who is unsullied (undefiled).
117.That place is sacred and sanctifying where Maharaj has come
to stay, on his own. Unless there is enough of accumulated
good fortune, through the previous births, it is difficult to
attain this treasure.
118.“Only from a pure seedling, juicy and sweet fruit can
come”. (Purity bears juicy and sweet fruits) – (Tukaram).
This famous couplet has been tested by the people of Shirdi.
119.He is neither a Hindu nor a Muslim. He does not belong to any
caste or creed. But he completely destroys and annihilates
the bonds of the world.
120.Just as the sky is limitless and immeasurable, so is Baba’s
life unfathomable. Who would properly understand it, except
himself?
121.The work of the mind is to think. There is not a single
moment when one does not think. If the subject is the senses,
the mind will think of the senses; but if it is the Guru, it
will think of the Guru.
122.By listening with concentrated attention (turning all senseBy listening with concentrated attention (turning all senses
into ears) whatever you have heard about the greatness of the
Guru, that is effortless “smaran” (remembrance), and
“kirtan” (stories in praise of the Lord) of Sai.
123.“Panchagni-sadhan” (rituals), performing sacrifices and
burning sacrificial fires, recitations of ‘mantras’,
‘tantras’ (chants and spells), practising “ashtang” yoga,
are only possible for the Brahmins, Kshatriyas and
Vaishnavas. What is the use of these for others?!
124.Such are not the stories of the Saints. They put everyone on
the path of righteousness. They remove the worldly fears and
miseries and appear themselves for the welfare of the others,
in attaining the goal of life.
125.By listening and reflecting over the stories of the Saints,
by their studious application and intent contemplation, the
Brahmins, the low-castes and the women are purified.
126.There is no person (human being) without attachment. It is
not possible for such a being to exist. Some are attached to
certain things and some others to something else. But a human
being is looking for attachment.
127.For some, the object of attachment is children; for some,
money –honour – riches; some are attached to the body, the
house or popularity; some in attaining knowledge.
128.Whatever the attachments for different objects, if all such
love is collected and poured in a mould at the feet of the
Lord, then it appears in the form of devotion.
129.Therefore, the easy way out for the householder is to
surrender his mind to the feet of Sai Then he will bless you.
130.If with such little efforts such great good can be achieved,
then why should there be indifference to achieve this gain?
131.Naturally, a doubt may occur in the minds of the listeners,
that if such great gain is there, then why don’t many people
practise it?
132.There is only one reason for this. The ardent desire does not
arise without the Lord’s Grace. Only when the Lord chooses to
bless (grace) the desire to listen (to his praises) is
awakened.
133.Therefore, surrender to Sai. God will bless you. The ardent
desire to listen to his praises will arise. This is the easy
means to God.
134.Hold on to the good company of the Guru and the virtuous.
Disentangle from the worldly ties. Definitely herein is your
fulfilment. Have no doubts.
135.Abandoning all the million clever and cunning ways, recalAbandoning all the million clever and cunning ways, recall
always “Sai, Sai”. You will be able to cross the worldly
ocean. Have no doubts.
136.These are not my words. They are the profound words of Sai.
Do not think that they are worthless. Do not try to evaluate
them.
137.Bad company is absolutely harmful. It is the abode of severe
miseries. Unknowingly, it would take you to the by-lanes,
bypassing the highway of happiness.
138.Without the one and only Sainath or without a Sadguru, who
else can purify the ill-effects of bad company?
139.Words spoken by the Guru, out of compassion, oh devotees
retain them in your heart! Your bad deeds will be washed
away.
140.The beauty of nature satisfies our eyes. Our aesthetic sense
is attracted to it and enjoys it. If we divert that very
sense, it would delight in ‘Satsang’.
141.Such is the greatness of ‘Satsang’ that it completely
destroys bodily pride or ego. Therefore, there is no other
means than ‘Satsang’.
142.Always do ‘Satsang’. All other means have some faults. Only
‘Satsang’ is flawless. It is pure in every way.
143.‘Satsang’ destroys the bodily attachments. Such is the power
of its strength. Once there is firm faith in it, there is
truly liberation from the mundane world.
144.If one is fortunate in having ‘Satsang’ then one understands
the preaching easily. At that very moment desire for bad
company will melt away. The mind will be free to enjoy the
‘Satsang’.
145.In order to attain final emancipation, the only remedy is to
have detachment of the senses. Unless one has a keen desire
for ‘Satsang’, one cannot realise one’s true identity.
146.Happiness is followed by unhappiness; and unhappiness follows
happiness. One welcomes happiness, while one turns away from
unhappiness.
147.Whether you face happily or turn your back on your destiny,
what will be, will be,. But to liberate oneself from both
kinds of destined experiences, the company of the Saint is
the only way.
148.Because of ‘Satsang’ bodily attachment is destroyed. It is
‘Satsang’ that breaks the cycle of birth and death. It is
‘Satsang’ that gains the treasure of supreme energy and
separates one from the worldly ties immediately.
149.To attain the highest state, the company of a Saint iTo attain the highest state, the company of a Saint is
purifying. If one surrenders completely, our permanent peace
is assured.
150.The Saints manifest themselves to grant deliverance to
people, who do not recite the name, or bow down, or have
faith in them, or sing their praises.
151.Ganga, Bhagirathi, Godavari, Krishna, Venya, Kaveri, Narmada
– these rivers also desire that the Saints come and bathe in
their waters so that they may touch their feet.
152.They themselves wash the sins of the world (people). But they
themselves are not freed from sins until they have touched
the feet of the Saints.
153.By my good deeds of many previous lives, I have enjoined
myself to the feet of Sai Maharaj. The cycle of birth and
death has come to a stand still and the fear of life has
disappeared.
154.Now good listeners, let us reflect over what we have heard
uptil now. Let us rest now. Further narration will follow
later.
155.Hemad surrenders to Sai. I am like the sandal of his foot. I
shall go on telling the stories and will be fully happy doing
it.
156.Oh how delightful and handsome is the personality that,
standing outside the Masjid, distributes “udi” to the
devotees, one by one, for their welfare.
157.One who realises that the mundane world is illusory, and who
is engrossed in the Brahmanand, whose mind is like a bud
burst open, prostrations to him!
158.The collyrium of knowledge that he puts in the eyes, removes
the ignorance and takes you to his own abode. To Sai, whose
greatness is such, I prostrate myself fully.
159.The next chapter is better than this one. No sooner than the
words enter your heart, through the ears, they will purify
the heart and drive away all wickedness.
May there be well-being. This is the end of the tenth chapter of
Sree Sai Samartha Satcharita, written by the devotee Hemadpant,
impelled by Saints and virtuous people, called “The Greatness of
Sree Sai Samartha”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Coin of small demonitional value of British India.
2.
The miseries created by men, spiritual difficulties in
the path of Self-Realisation and the troubles caused by
natural calamities.
3.
Goats and tigers which would be naturally enemical, had
faith in him.
4.
Laghima is the power to become as small as Lilliput and
Mahima or Garima – big as a giant.
5.
Over six feet.
6.
Good or meritorious deeds.
7.
All space.
8.
That is, in their daily routine.
9.
Six attributes (of God) a) all-sovereignty or lordship;
b) all-goodness or excellence; c) all-glory, majesty,
power, d) all-opulence or fulness, e) all-knowledge or
understanding; f) absolute exemption from desire or
affection
(all-dispassionateness).
10. Like the fleshy protruberance hanging down from the neck
of goats.
11. Person named Nanavali, a person with a possessed
personality, a hefty strong man who had lived for a long
time in Shirdi, was wilful, wayward and uncontrolled. He
was particular about Baba’s durbar’s arrangements.
Depending on his whim he would embrace someone or slap
him. Sometimes he would roll in the wet mud, sometimes
dressed like a monkey and making the village children
dress likewise he would come into the assembly hall and
create chaos. Sree Samartha and he loved each other very
much. One day in his whim he held Baba’s hand and made
him get up from his seat, sat down on his seat for a
moment, then immediately and respectfully made him
resume his seat and prostrated himself before him. He
used to call Baba as Kaka. After Baba’s samadhi he
became so ill that he passed away on the thirteenth day,
calling out Kaka, Kaka, as he left his body. In his
memory, a monument has been built over his samadhi in
Shirdi.
12. That is, they remain in the darkness of ignorance.
On such a plank Baba slept. Earthen lamps would burn at his head and his feet.
(Ch.10, ovi 16)
The Greatness of Sree Sai Samartha
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
The one who is always engaged in doing good to all people,
who is permanently established in Brahman, remember him
always with devotion in your heart.
2.
By merely remembering him, the riddle of life and death is
resolved. This is the best ‘Sadhana’ for which one does not
have to spend a single pie1.
3.
With little efforts we can get substantial gains. The gain is
easily attained by all. Till all the faculties are in tact,
every moment should be thus utilised.
4.
All other deities are an illusion. Guru is the only God. When
you place your faith at his feet, he can change your destiny.
5.
Where there is pure service to the Guru, the worldly bondage
is completely destroyed. There is no need to learn logic and
such sciences which are akin to it, and take pains over
anything.
6.
The ocean of three-fold difficulties2 will be crossed by the
faithful devotees when the True Guru becomes the navigator of
the ship.
7.
When one wishes to cross the ocean, one must have faith in
the navigator; similarly, to cross the “samsaric” ocean one
must have faith in the Guru.
8.
When he sees the faith and devotion of the devotee, he gives
the wealth of happiness due to moksha in the palm of the
hands, most easily.
9.
By having his “darshan”, the ties of the heart to all evil
tendencies are broken off, detachment towards all the
passions takes place; and the effects of the previous births
disappear. Let us sing his praises.
10. In the eighth chapter, the purpose of human birth was
explained and in the ninth, the deep and secret nature of
mendicancy was described.
11. Bayjabai’s vegetables and ‘bhakri’ (how she fed him);
Kushalchand’s well-being; the sleeping together of Tatya and
Mhalsapati; and this was pleasantly described.
12. Oh, you listeners, now pay attention to the further
description of Baba’s life, how he lived and where he slept
and how he inconceivably pervaded everything.
13. What a life-time of being a celebrity! He was a mother to
both Hindus and Muslims. He had the confidence even of
natural enemies3. They could move about without fear, with a
heart full of love.
14. I have told you about his daily routine. Now let us know
about his ways of living and where he slept. Oh listeners,
listen with respect.
15. A wooden plank, in length equal to four fore-arm lengths and
a span wide, used to hang like a swing, tied to the ceiling
by means of a few rags at both ends.
16. On such a plank Baba slept. Earthen lamps would burn at his
head and his feet. When he climbed up or climbed down, was
not known to anyone. Inconceivable are his movements.
17. He sat on it with his head bent. Sometimes he slept on it.
But no one knew when he climbed up or climbed down.
18. A plank which was tied by means of rags, how could it hold
Baba’s weight? But when he had the great Siddhis, the plank
was just a pretext.
19. Even a tiny particle pricks the eye. But a person who has
mastered the Siddhi of ‘anima’ (to become as small as an
atom) can hide with ease. Baba was able to freely move about
in the form of a fly or a worm or an ant.
20. One who has ‘anima’ Siddhi at his service, does it take time
for him to take the form of a fly? He can stay hanging in the
sky without support. What can he care for a plank?
21. When the eightfold Siddhis, such as “anima-mahima-laghima”,
4 like the nine-treasures, are standing besides him with
folded arms, (i.e. at his service), for him the plank is only
a pretext.
22. Insect, ant, pig, dog, animal, bird, man, king, beggar, big
or small, he looked at all with equality.
23. Although he seemingly resided in Shirdi and had a body three
and a half cubits,5 he lived in every person’s heart –
Maharaj who was the store of ‘punya’6.
24. In his heart he was detached and not involved, but outwardly
he was fond of having people around him. Though in his heart
he had no wish to fulfil, outwardly he was ensnared by the
devotees.
25. Inwardly he was completely desireless but outwardly for the
sake of his devotees he had desires to fulfil; his mind was
the abode of peace within but his behaviour was excessively
incensed.
26. In his heart of hearts he enjoyed ultimate Brahma-like Bliss,
but outwardly he showed the nature of the devil; on the
surface he was involved with the affairs of the world but
within he had love for oneness or unity.
27. Sometimes he had the look of affection in his eyes but at
times he would run after a person carrying a stone; sometimes
he shouted and cursed, and sometimes he would embrace with
love.
28. Sometimes he would be completely at peace and subdued;
patient and forbearing, always absorbed in meditation, selfrealised!
and always engaged in thoughts of the soul, a
delight of the devotees.
29. He sat meditating in one posture (as a yogi); he did not go
hither or thither; his only “dand” was the “satka” (every
yogi has a “dand”). He remained still and uncomplaining.
30. He had no desire for fame or wealth and lived by begging
alms, advanced in the knowledge of yoga (at the highest
level) and lived by it.
31. Actually, he wore the garments of a sanyasi, and his ‘dand’
was his ‘satka’. He continuously recited the words “Allah-
Mallik”. He always nurtured great love for his devotees.
32. Such is the manifested form of Sai possessed of attributes,
appearing in human form. Unexpectedly, we have received this
treasure because of the good deeds of the past.
33. Surprising are the ways of destiny whereby those dull-headed,
ignorant people were blessed and loved by him! How had they
really been able to reach him!?
34. Sai is the mine of Self-Realisation. Sai is complete peace in
itself. Hold fast only to him devotedly to cross the worldly
ocean.
35. Truly, that which is boundless and eternal, filled from
Brahma to Stamba7; that which is everlasting and identical,
Baba is that incarnate.
36. The duration of Kaliyuga is counted as four lakh and thirty-
two thousand years. Since its commencement, roughly five
thousand years have passed. Baba then appeared.
37. Here the listeners might doubt how I have arrived at this
without the knowledge of his date of birth. So listen
carefully with respect.
38. After his re-appearance, having taken a decision, to be a
resident of Shirdi, he spent sixty years thereafter
renouncing everything.
39. He was sixteen years when he first appeared in Shirdi. At
that time, he lived there for three years.
40. From there, where did he disappear? He was seen in the far
off kingdom of the Nizam. He then returned with the marriage
party and permanently stayed in Shirdi.
41. He was twenty then. Since then he has been permanently
associated with Shirdi. There he spent sixty years. This is
known to all.
42.In ‘Shake’ 1840 (1918 AD) in the month of Ashwin, on the
tenth day of the bright fortnight, on the auspicious day of
Dassehra, Baba left for his heavenly abode.
43. Thus having lived for eighty years, one can broadly conclude
that Baba was born in Shake 1760 (i.e 1838 AD).
44. The great souls who transcend time and space, can their life
span be exactly calculated? It is a formidable task.
45. The great souls are existing in their own orbit. They are
neither born nor do they die. How can the sun rise or set
when in reality it is steady and immovable.
46.In ‘Shake’ 1603 (i.e. 1681 AD) Ramdas took samadhi and not
even two centuries had passed when the great one was born.
47. In those days, Bharat was invaded by Muslims and Hindu kings
were subdued. Devotionalism had disappeared and the people
had lost faith in religion.
48. At that time Ramdas was born. With the help of Shivaji he
saved the country from the Muslims; and the cows and brahmins
were protected.
49. Even two centuries had not passed and again the peace was
disrupted. There was a faction between Hindus and Muslims,
which was then eradicated by Baba.
50. “Ram and Rahim are one. There is not even the slightest
difference. In that case why should there be an obstruction
to devotion! and indifferent behaviour towards each other?
51. Oh you ignorant children, bring Hindus and Muslims together.
Be firm on your path and have good thoughts. Then only, you
will be able to go across to the other side.
52. It is not good to argue; do not try to compete with each
other. Always think of one’s own (permanent) good and God
will protect you.
53. Practising yoga, performing rituals, doing penance, acquiring
knowledge, these are all the means for attainment of God. One
who does all this without the grace of God, worthless is his
birth.
54. If anyone harms you in any way, you should not retaliate. If
possible try to oblige others”. This is the sum total of
his teaching.
55. For the sake of one’s own good and for the sake of the
ultimate good in life, this is an all embracing creed. It’s a
straight forward path for all, including the high, the low,
the women and the sudras.
56. Just as the grandeur of the kingdom of dreams turns into
nothingness as soon as the person awakens; similarly, this
world is just an illusion. This is his conviction.
57. His regular behaviour or disposition is based on the
conviction of the illusory nature of pleasure and pain
regarding the body. According to him these were wanderings of
the mind, as in a dream. Therefore, he has warded off the
illusion and reached the state of emancipation.
58. When he sees the worldly attachment of his disciples, his
heart melts with pity; and he worries day and night how to
remove those bonds.
59. His whole nature is one with Brahman. He is the embodiment of
permanent bliss; his mind is without any doubts. He is the
incarnation of resignation (denial of pleasures).
60. He does not carry cymbals or a flute and does not go to every
door step. He also does not beg from every passerby with a
grief-stricken face.
61. Many such Gurus are there who collect a number of disciples
around them and who forcefully give a mantra in the ear
(secretly), merely to make money.
62. They teach their disciples righteousness, but their own
behaviour is contrary. How will they help them to cross the
worldly ocean and avoid life and death?
63. To make known his piety (religious merit) or let his name
reach far and wide, that was not at all his intention. Such
was Sai!
64. There was no bodily pride in him. He had great love for his
disciples. Always, this was his nature. Such was Sai!
65. There are two types of Gurus – “Niyata” (decided by
destiny) and “Aniyata”. For the sake of the listeners, the
working of each one will be explained.
66. The ‘aniyata’ Guru stresses on the development of the divine
qualities and purification of the mind. These are the only
things that an aniyata Guru can grant. He can also show the
path of moksha.
67. When a bond is established with a ‘niyata’ Guru, the two-fold
nature of the self disappears. Oneness with God takes place
and he gives witness to the great statement that “God and
yourself are not different”.
68. The universe is full of Gurus, who manifest for the sake of
the devotees and when their mission is complete they take
samadhi.
69. Sai is of the second category of Gurus. How can I describe
him. I will write as he guides me.
70. There are many teachers available for physical sciences. But
he who brings his student to realise his own nature is the
Sadguru. He is the Real, the great one who can take you
across the worldly ocean. His greatness is imperceptible.
71. Whoever goes to take darshan, Sai tells him the past, the
present, and the future. Sai, without being asked, knows and
narrates the motives and intentions, and everything in
detail.
72. He who looks at everything and at all creatures as Brahman
itself, who looks upon friends and foes with equality and who
does not discriminate the least,
73. he is without expectations and regards everything equally,
showers nectar of blessing even on those who have done harm
to him. His mind remains unperturbed in good times or bad
times. He entertains no doubts.
74. Though living in this perishable body, he is not entangled in
the bonds of the body. Outwardly, he looks a physical being
but inwardly, he is without body. Such a person is truly
liberated though with a body.
75. Blessed are those residents of Shirdi whose deity is Sai and
who worship him and who constantly think of him while eating,
drinking or sleeping.
76. Blessed are those and their affection for Sai who, while
working on the farm, or being in their backyard, grinding,
husking or churning buttermilk8 sing the praises of Sai.
77. There were those who never thought of any deity other than
Baba and who continuously remembered him while sitting,
eating or sleeping.
78. How wonderful is the love of those women! What sweetness
their love possessed! Pure love inspires poetry and not mere
learning.
79. Though the language is simple and straightforward and does
not have even a fragment of scholarship, inspite of that the
poetry is so lustrous that it makes even the erudite nod his
head in appreciation.
80. The manifestation of real love only could compose genuine
poetry. That can be heard by the listeners in the
compositions of the ladies.
81. If Sai Baba so wishes the complete collections would be
available and the listeners’ wishes will be fulfilled. They
would be able to listen to those poetical compositions.
82. So be it. Because of the devotion of the devotees, the
“nirakar” (that which is without form) has manifested in
Shirdi in the form of Sai. He who has abandoned bodily egdi in the form of Sai. He who has abandoned bodily ego
and who has no passions... understand him through devotion.
83. Or, the collective good deeds of the devotees have borne
fruit completely at the opportune time. In Sai’s form, they
have sprouted and borne fruit at Shirdi.
84. That which is mute, breaks into speech; that which cannot be
born, has come alive; that which is abstract has taken a form
from the very mould of the essence of mercy.
85. He is the embodiment of the six virtues9 – he shines with
success, wealth, non-attachment, intelligence, prosperity and
generosity.
86. Baba’s restraint is extra – ordinary. He himself does not
possess anything. Though he is formless, he takes the form to
grant grace to his devotees.
87. Oh how wonderful is his kindness that he enjoins the devotees
to himself with affection! Otherwise which other godly person
could they have reached?!
88. The great Sai speaks such words, for the sake of the good of
his devotees, that those words even the deity of speech is
not able to speak – such words that even the ears are put to
shame to hear.
89. It is better not to explain the words but to keep silent. But
since I cannot evade my duty, I am compelled to speak out.
90. For the love of his devotees, Baba’s words spoken with great
humility: “I am the humblest of your servants. I am your
debtor. I have come here to have your darshan.
91. This is a great favour of yours that I have been able to
reach your feet. I am a maggot in your excreta. I consider
myself blessed thereby”.
92. What humility on the part of Baba! Oh how much he desired to
be humble. What height of complete abandonment of ego! He was
equally modest too!
93. The above mentioned words of Baba were really spoken by him
and I have respectfully presented them. If anyone feels that
it is disrespectful then I beg pardon.
94. If speech has become impure and if the sin of hearing is to
be avoided, let us recite Sai’s name continuously. It will
cleanse the sins of all.
95. Our austerities of all the previous births have borne fruit
by Sai’s grace. It gives endless contentment like a thirsty
person obtains on being given water at a water-distributing
place.
96. Though it seems that he relishes food through his tongue,
actually he does not feel the taste, because his taste buds
are not aroused.
97. He who does not have any passions, how can he be said to
enjoy any pleasures! Where the pleasures do not affect his
senses, how can he be said to indulge in pleasures!
98. Though, through his eyes he perceives things which come
before him, he does not actually see them as he does not have
the desire for them.
99. The genital organs of Hanuman were seen only by his mother
and Sree Ram; therefore, then with whom can his celibacy be
considered comparable!
100.When even the mother has not seen the private organs, then
what about the others! Baba’s celibacy was the highest kind,
complete in itself and exceptional.
101.He used to wear only a cod-piece or loin-cloth around his
waist. His genitals were never aroused10. They were only for
the sake of performing the bodily functions of urination or
excretion. They were only for the sake of the bodily
functions.
102.Such was the state of Baba’s body that though the sense
organs performed their duties, yet there was not even an iota
of passion aroused.
103.Because of ‘satva’, ‘raja’ and ‘tama’ guna qualities, all the
sense organs were tied down to their respective places.
Though in the practical sense they were active, there was no
attachment involved.
104.Baba was not attached, he was the Supreme Being, turned
towards his Self, whose desire and anger were put to rest,
who was free from desires and attachments, and who had
completely achieved his mission.
105.Such was his state of liberation that he regarded the sense
objects as Brahman. He was beyond good deeds and bad. He was
the abode of complete repose.
106.When Nanavali11 asked him to get up, he left his seat. Such is
he who does not have the slighest ego or who does not even
dream of discrimination.
107.He has nothing left to achieve in this world and nothing left
to accomplish in the next. Such a Saint, in order to grace
(serve) the people, has manifested on this earth.
108.The purpose of manifestations of such merciful Saints is none
other than to grant favours to others (to oblige others) for
their welfare.
109.Their hearts are like butter. Some say they are very softTheir hearts are like butter. Some say they are very softhearted.
They melt in tenderness over the sufferings of
others. They feel that it is their own suffering. That is why
they melt like butter.
110.Whose clothing is a patched up ‘kafni’; whose seat is sackcloth;
whose mind is free of desires – what is a silver
throne for him?!
111.Seeing the devotion of his devotees, he ignored the fact that
they, after their difficulties were resolved, turned their
backs on him.
112.Baba is the lotus in the lake of Shirdi. The devotees enjoy
the fragrance; but the unfortunate ones are those who wallow
in the mud all the time, and partake only of that mire12.
113.He did not tell anyone to perform ‘asanas’, or to practise
‘pran’, ‘apan’ (yogic practises), or to control the sense
organs, nor gave them ‘mantras’, or asked them to perform
rituals or gave them amulets or asked them to chant or sing
bhajans. Such false or fake advice he did not give.
114.Generally, he looked as if he was an ordinary person, but
within, he was different. He was extremely competent in
practical life and was without peer.
115.For the sake of the devotees he took form. His emotions and
passions were also for them. Such is the popular behaviour of
the Saints. All of you should realise this as the truth.
116.Sai Maharaj is the treasure of peace. He is the abode of pure
and heavenly bliss. I prostrate myself to him, who is without
ego and who is unsullied (undefiled).
117.That place is sacred and sanctifying where Maharaj has come
to stay, on his own. Unless there is enough of accumulated
good fortune, through the previous births, it is difficult to
attain this treasure.
118.“Only from a pure seedling, juicy and sweet fruit can
come”. (Purity bears juicy and sweet fruits) – (Tukaram).
This famous couplet has been tested by the people of Shirdi.
119.He is neither a Hindu nor a Muslim. He does not belong to any
caste or creed. But he completely destroys and annihilates
the bonds of the world.
120.Just as the sky is limitless and immeasurable, so is Baba’s
life unfathomable. Who would properly understand it, except
himself?
121.The work of the mind is to think. There is not a single
moment when one does not think. If the subject is the senses,
the mind will think of the senses; but if it is the Guru, it
will think of the Guru.
122.By listening with concentrated attention (turning all senseBy listening with concentrated attention (turning all senses
into ears) whatever you have heard about the greatness of the
Guru, that is effortless “smaran” (remembrance), and
“kirtan” (stories in praise of the Lord) of Sai.
123.“Panchagni-sadhan” (rituals), performing sacrifices and
burning sacrificial fires, recitations of ‘mantras’,
‘tantras’ (chants and spells), practising “ashtang” yoga,
are only possible for the Brahmins, Kshatriyas and
Vaishnavas. What is the use of these for others?!
124.Such are not the stories of the Saints. They put everyone on
the path of righteousness. They remove the worldly fears and
miseries and appear themselves for the welfare of the others,
in attaining the goal of life.
125.By listening and reflecting over the stories of the Saints,
by their studious application and intent contemplation, the
Brahmins, the low-castes and the women are purified.
126.There is no person (human being) without attachment. It is
not possible for such a being to exist. Some are attached to
certain things and some others to something else. But a human
being is looking for attachment.
127.For some, the object of attachment is children; for some,
money –honour – riches; some are attached to the body, the
house or popularity; some in attaining knowledge.
128.Whatever the attachments for different objects, if all such
love is collected and poured in a mould at the feet of the
Lord, then it appears in the form of devotion.
129.Therefore, the easy way out for the householder is to
surrender his mind to the feet of Sai Then he will bless you.
130.If with such little efforts such great good can be achieved,
then why should there be indifference to achieve this gain?
131.Naturally, a doubt may occur in the minds of the listeners,
that if such great gain is there, then why don’t many people
practise it?
132.There is only one reason for this. The ardent desire does not
arise without the Lord’s Grace. Only when the Lord chooses to
bless (grace) the desire to listen (to his praises) is
awakened.
133.Therefore, surrender to Sai. God will bless you. The ardent
desire to listen to his praises will arise. This is the easy
means to God.
134.Hold on to the good company of the Guru and the virtuous.
Disentangle from the worldly ties. Definitely herein is your
fulfilment. Have no doubts.
135.Abandoning all the million clever and cunning ways, recalAbandoning all the million clever and cunning ways, recall
always “Sai, Sai”. You will be able to cross the worldly
ocean. Have no doubts.
136.These are not my words. They are the profound words of Sai.
Do not think that they are worthless. Do not try to evaluate
them.
137.Bad company is absolutely harmful. It is the abode of severe
miseries. Unknowingly, it would take you to the by-lanes,
bypassing the highway of happiness.
138.Without the one and only Sainath or without a Sadguru, who
else can purify the ill-effects of bad company?
139.Words spoken by the Guru, out of compassion, oh devotees
retain them in your heart! Your bad deeds will be washed
away.
140.The beauty of nature satisfies our eyes. Our aesthetic sense
is attracted to it and enjoys it. If we divert that very
sense, it would delight in ‘Satsang’.
141.Such is the greatness of ‘Satsang’ that it completely
destroys bodily pride or ego. Therefore, there is no other
means than ‘Satsang’.
142.Always do ‘Satsang’. All other means have some faults. Only
‘Satsang’ is flawless. It is pure in every way.
143.‘Satsang’ destroys the bodily attachments. Such is the power
of its strength. Once there is firm faith in it, there is
truly liberation from the mundane world.
144.If one is fortunate in having ‘Satsang’ then one understands
the preaching easily. At that very moment desire for bad
company will melt away. The mind will be free to enjoy the
‘Satsang’.
145.In order to attain final emancipation, the only remedy is to
have detachment of the senses. Unless one has a keen desire
for ‘Satsang’, one cannot realise one’s true identity.
146.Happiness is followed by unhappiness; and unhappiness follows
happiness. One welcomes happiness, while one turns away from
unhappiness.
147.Whether you face happily or turn your back on your destiny,
what will be, will be,. But to liberate oneself from both
kinds of destined experiences, the company of the Saint is
the only way.
148.Because of ‘Satsang’ bodily attachment is destroyed. It is
‘Satsang’ that breaks the cycle of birth and death. It is
‘Satsang’ that gains the treasure of supreme energy and
separates one from the worldly ties immediately.
149.To attain the highest state, the company of a Saint iTo attain the highest state, the company of a Saint is
purifying. If one surrenders completely, our permanent peace
is assured.
150.The Saints manifest themselves to grant deliverance to
people, who do not recite the name, or bow down, or have
faith in them, or sing their praises.
151.Ganga, Bhagirathi, Godavari, Krishna, Venya, Kaveri, Narmada
– these rivers also desire that the Saints come and bathe in
their waters so that they may touch their feet.
152.They themselves wash the sins of the world (people). But they
themselves are not freed from sins until they have touched
the feet of the Saints.
153.By my good deeds of many previous lives, I have enjoined
myself to the feet of Sai Maharaj. The cycle of birth and
death has come to a stand still and the fear of life has
disappeared.
154.Now good listeners, let us reflect over what we have heard
uptil now. Let us rest now. Further narration will follow
later.
155.Hemad surrenders to Sai. I am like the sandal of his foot. I
shall go on telling the stories and will be fully happy doing
it.
156.Oh how delightful and handsome is the personality that,
standing outside the Masjid, distributes “udi” to the
devotees, one by one, for their welfare.
157.One who realises that the mundane world is illusory, and who
is engrossed in the Brahmanand, whose mind is like a bud
burst open, prostrations to him!
158.The collyrium of knowledge that he puts in the eyes, removes
the ignorance and takes you to his own abode. To Sai, whose
greatness is such, I prostrate myself fully.
159.The next chapter is better than this one. No sooner than the
words enter your heart, through the ears, they will purify
the heart and drive away all wickedness.
May there be well-being. This is the end of the tenth chapter of
Sree Sai Samartha Satcharita, written by the devotee Hemadpant,
impelled by Saints and virtuous people, called “The Greatness of
Sree Sai Samartha”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Coin of small demonitional value of British India.
2.
The miseries created by men, spiritual difficulties in
the path of Self-Realisation and the troubles caused by
natural calamities.
3.
Goats and tigers which would be naturally enemical, had
faith in him.
4.
Laghima is the power to become as small as Lilliput and
Mahima or Garima – big as a giant.
5.
Over six feet.
6.
Good or meritorious deeds.
7.
All space.
8.
That is, in their daily routine.
9.
Six attributes (of God) a) all-sovereignty or lordship;
b) all-goodness or excellence; c) all-glory, majesty,
power, d) all-opulence or fulness, e) all-knowledge or
understanding; f) absolute exemption from desire or
affection
(all-dispassionateness).
10. Like the fleshy protruberance hanging down from the neck
of goats.
11. Person named Nanavali, a person with a possessed
personality, a hefty strong man who had lived for a long
time in Shirdi, was wilful, wayward and uncontrolled. He
was particular about Baba’s durbar’s arrangements.
Depending on his whim he would embrace someone or slap
him. Sometimes he would roll in the wet mud, sometimes
dressed like a monkey and making the village children
dress likewise he would come into the assembly hall and
create chaos. Sree Samartha and he loved each other very
much. One day in his whim he held Baba’s hand and made
him get up from his seat, sat down on his seat for a
moment, then immediately and respectfully made him
resume his seat and prostrated himself before him. He
used to call Baba as Kaka. After Baba’s samadhi he
became so ill that he passed away on the thirteenth day,
calling out Kaka, Kaka, as he left his body. In his
memory, a monument has been built over his samadhi in
Shirdi.
12. That is, they remain in the darkness of ignorance.
On such a plank Baba slept. Earthen lamps would burn at his head and his feet.
(Ch.10, ovi 16)
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