Chapter-1

1

The Invocation



1.
At the beginning of any undertaking, wise persons praise tutelar1 deities and
invoke their grace for its completion without impediments.
2.
They do the invocation to avert all impediments and for the fulfilment of their
desires. I do obeisance to all.
3.
First of all I worship Ganapati, Vakratund, Heramb image, Lord of the fourteen
schools of knowledge2, auspicious figure who is
Elephant-visaged.

4.
Fourteen universes3 are contained in your belly; that is why you are known as
immense-bodied; holding the lustrous axe in your hands with a desire to cut
the difficulties of the devotees.
5.
O, Lord Gananatha, Gajanana, the destroyer of obstacles and assuager of
pain, grant me the grace to complete my vows. I prostrate4 myself before you.
6.
You are the helper of the devotees. Impediments roll down and are subdued at
your feet. If you directly face them, all deficiencies will vanish.
7.
You are the ship in the ocean of life; the flame of light in the darkness of
ignorance. Look after me joyfully with prosperity and perfection5.
8.
Hail, hail to thee whose vehicle is the mouse, destroyer of the forest of
impediments. You are the son of Girija6 who has an auspicious visage. I do
obeisance to you.

9.
May I attain the completion of this work without difficulties. Therefore, I have
followed this custom of offering obeisance to the beloved deities with respect,
for the attainment of all good and auspiciousness.
10.
Sai himself is Gajanan Ganapati; Sai himself has the axe7 in his hand.
Completely annihilate my difficulties. I now begin my sacred work.
11.
Sai himself is Bhalachandra; himself is Gajanan, with a single tusk and
elephant-like ears. He is the formidable one with a broken tusk, the destroyer
of the forest of difficulties.
12.
O, the holiest of holies, with an immense body, Ganapati! there is no difference
between you and Sai. Please take me to your abode where you reside in
contentment.

13.
Now, I bow down to Saraswati, the daughter of Brahma, who inspires the
intelligence. Make my intelligence thy swan8 and control it.
14.
She has the veena9 of Brahma in her hand, and a vermillion mark on her
forehead. She is clad in virginal white and her vehicle is the swan. Grant me
your blessings.
15.
She is the Deity of Speech and Mother of the Universe. Without her grace no
literary activity is possible; and, without her blessings I will not be able to write
these religious verses.
16.
This Mother of the Universe is the source of the Vedas. She is the splendour of
knowledge and the excellence of the mind. May the nectar of the Sai Samartha
Charita be drunk by the people through me.
17.
Sai himself is the Divine Saraswati, holding the ‘Aum’ chanting veena in his
hands and himself sings the story of his own life, for the salvation of the
devotees.
18.
Obeisance to Brahma, Vishnu and Shankar respectively representing creation,
preservation and destruction of the universe and epitome of Raja, Satva,
Tama10.

19.
O, Sainath, Light Incarnate, for us you are Ganesh, Lord of Savitri, Ramesh
and Umesh11.
20.
You are the Sadguru for us. You are the ship to carry us across life’s ocean.
We, the devotees, are its passengers. Take us to the yonder shore.
21.
Without some good deeds of the past births, how could we have got such a
place at your feet?
22.
My obeisance to the Family Deity, Narayana Adinatha12, dweller of the milky
ocean and remover of all sorrows.
23.
Parshuram reclaimed the ocean and created a new land, which is called
“Konkan”13. There appeared Narayan.
24.
I am totally dependent on Narayan, the indweller of all beings, who controls all
the living beings and protects them with his merciful glance, for his inspiration.
25.
Similarly, I make obeisance with utmost respect to my original ancestor, a
great sage of Gowd region, who was brought by Bhargava, for the completion
of his sacrifice or ‘yajñya’.
26.
Now I bow down to the king of the Rishis, Bharadwaj, who is the founder of my
gotra14 belonging to the Rigveda branch, “Shakal” being our ancestral name,
the Brahmin caste hailing from Gowd.

27.
Further I bow down to the Brahmin, the incarnation of the Supreme Brahman
and then to Yagñavalkya15, Bhrigu16, Parashar17 and Narad18, the best of
the yogis.

28.
Also, obeisance to Vyas of the Vedas fame, Parashar, to Sanak Sanandan-
Sanatkumar, Shuka19, Shaunak, the composer of the Sutras, to
Vishwamitra20 and Vashishtha21.
29.
And also to Valmiki22, Vamdev23, Jaimini24, Vaishampayan25 and others. I
prostrate myself at the feet of the nine great yogis and munis26.

30.
I now make my obeisance to the saints and the virtuous – Nivritti27 –
Dñyaneshwar28 – Muktabai29 – Sopana30 – Eknath31 and his Guru
Janardhana – Tukaram32 – Kanha (patra) 33 and Narhari34.
31.
This book will not suffice if I name every saint. Therefore, I bow down to all of
them and pray for their blessings.
32.
Now I bow down to Sadashiv, my grandfather of lustrous piety, who stayed for
ever at Badrikedar, believing that this worldly life was useless.
33.
Next I bow down to my father, who always worshipped Sadashiv, wore the
Rudraksh necklace around his neck and whose Ishta Devta was Shiva.
34.
Now I bow down to the one who gave me birth, (i.e. mother), who cared for me
and took pains day and night. How many of her obligations can I remember
now?.
35.
She left me when I was a child and my paternal aunt took the trouble to bring
me up with great forbearance. I rest my forehead at her feet, who was all the
time engrossed in the remembrance of Hari.
36.
I lay down my forehead at the feet of the eldest brother, of matchless brotherly
affection, who would have laid down his own life for my sake.
37.
Now I bow down to the listeners, and request their concentration. If they are
inattentive, how will I get satisfaction?.
38.
Whenever the listeners are intelligent and appreciative and are eager to listen
to the narration then, by and by, the narrator becomes more and more
enthusiastic.
39.
If you are inattentive then what is the purpose of this narration? Therefore, I
prostrate myself and beg of you to listen with a joyful heart.
40.
I have no knowledge of the etymology nor am I well versed in the scriptures;
neither have I heard various holy tales. You are fully aware of all this.
41.
I know my own shortcomings and I know my unworthiness. Yet to fulfil my
promise to the Guru, I am making these efforts to write the book.
42.
My conscience tells me I am like a blade of grass before you. But please
accept me as your own by being merciful to me.
43.
Now I recall the Sadguru, bow down to his feet with love, and surrender my
body, speech and mind to him who is the giver of wisdom and inspiration.
44.
Just as when we sit for meals, the sweet dish is served at the end, in the same
way I make obeisance to the Guru as a sweet ending to my prostrations.
45.
“Aum”! Obeisance to you Sadgururaya, abode of rest for both the movable and
the immovable. You, the dwelling place of the whole world, are the
compassionate one.
46.
The earth, the seven islands35, nine continents36, the seven heavens37 and
the nether world are all born out of the Hiranyagarbha – that itself is the
famous Brahmand.
47.
The Sadguru dwells far beyond what is known as the “maya”, which that
Brahmand creates here and which is invisible or illusory.

48.
The Vedas have been unable to describe his greatness and are therefore
silent. The devices and niceties of evidence fail.
49.
Whenever I use any metaphors to compare you, you have those very
attributes. Whatever the eyes see is all that you have created yourself.
50.
Sree Sainatha is such – the Compassionate and Powerful Sadguru, who can
be known by the Inner Self. All-transcendent, eternal one, to you I bow.
51.
Obeisance to you, the best of all, ever blissful, fully contented,
self-effulgent, abode of auspiciousness, self-realised, teacher of teachers.
52.
The Vedas and Srutis remain silent in their effort to praise you. Whence can I
have the intelligence to try and praise you or understand you?.
53.
Hail! Hail! Sadguru, treasury of mercy. Hail! Hail! Dweller on the banks of the
River Godavari. Hail! Hail! Brahma, Shankar and Vishnu, Incarnation of Dutta. I
bow to you.
54.
Brahma’s Brahmanand cannot exist without the Sadguru. I offer38 my five
pranas39 to you and with total dedication surrender to you for protection.
55.
I bow my head in obeisance, press his feet with my hands, gaze at his face,
and inhale the sacred water which washes his feet.
56.
Keep listening to the praises of Sai; enshrine his image in the mind and
incessantly meditate on Sai. This will break your bonds with worldly life.
57.
Offer body, mind and wealth40 completely at the feet of the Sadguru. Spend
the entire life serving the Guru.
58.
The name of the Guru and the intimate association with the Guru, the grace of
the Guru and the milk-like sacred water which has washed his feet; the sacred
“mantra” from the Guru and residence in his household – these could be
obtained with great efforts.
59.
The tremendous power in him, after he has tested the devotee, will take his
devotee to the threshold of “moksha”41 without him being conscious of it.
60.
The association with the Guru is like the sacred Ganges water which cleanses
and makes one pure. It also stabilises the mind on God, which otherwise is
fickle.
61.
Our Vedas, Shastras and Puranas are the service to the Guru. Our Yoga,
sacrifice and penance take us towards the feet of the Guru and are our means
of deliverance.
62.
Our Vedas and Shastras are none else than the pious name of Sree Sadguru.
Our mantra is “Sai Samartha”. That is also our mystical contrivance and
mystical worship.
63.
That “Brahma is real” is experienced everyday. That “the world is an illusion” is
a daily awareness. Sai grants this state of heavenly bliss to his devotees.
64.
The joy of the Supreme Soul and its realisation, the condition of identity with
Brahmanand – all that is tangled verbiage. What is required is the condition of
permanent bliss.
65.
Whosoever has imbibed this state of mind and continues to remain in the same
condition, and has peace and contentment– that state itself is self-realisation.

66.
Sai is the mine of blissfulness. A fortunate devotee has no dearth of the
supreme bliss. Such a devotee is fulfilled like the ocean.
67.
Shiva and Shakti42, Purusha and Prakruti43, the vital airs and their motion, the
lamp and its lustre – to perceive duality in these is to distort the nature of the
Pure Brahman. They are the same.
68.
The Vedic saying is “Brahman does not delight in being alone” and “desires to
be manifold”. Thus is born duality and is again enjoined in unity.
69.
In the state of Pure Brahman, there is neither the Supreme Soul nor Nature.
Where the sun abides, how can there be day and night?
70.
The Real Being is beyond and without any attributes; but for the sake of His
devotees He assumes a form. That is Sai, the Pure. I completely surrender to
him.
71.
For those who surrender to Sai Samartha, he has avoided many calamities of
theirs. Therefore, for my own selfish purpose, I bow at his feet.
72.
From the point of view of reality he is absolutely different. To give the pleasure
of devotion, he takes different forms and performs the “leelas” 44 for his
devotees. To him, the lovable one, I bow down.

73.
He who is the Cosmic Consciousness in all beings and who is the seat of Self
Awareness and has assumed the form of gross consciousness – to him, the
lovable one, I bow down.
74.
You are my last resort, you are my refuge, you fulfil the devotion of the
devotee. O, Gururaya, you are Bliss Incarnate.
75.
Now at the end of my obeisances, I bow down to all beings, as God is present
in all beings. Accept me in your fold.
76.
Obeisance to all living beings, so that the Lord of the Universe may be
pleased. God is all pervading, integrated and without distinction.
77.
Thus I end all my obeisances, which will become the means to complete what I
have begun. They are the auspicious beginnings of this book. Now I will
narrate the purpose of this opus.
78.
Since the time when Sai has graced me and favoured me, I think of him only
day and night. He has destroyed my fear of worldly existence and the fear of
the cycle of birth and death.
79.
Not for me the repetition of any other prayers; not for me any other penance. I
behold only one form – the Pure Form of Sai.
80.
As soon as one gazes upon Sai’s face, thirst and hunger are forgotten. What is
the value of other pleasures? One forgets the worldly sorrows.
81.
As one looks at Baba’s eyes, one forgets one’s self. Waves of love swell from
within and the whole world is drowned in the raptures of devotion.
82.
Action, religion, scriptures, ‘puranas’, yoga, sacrifices, performance of
prescribed religious ceremonies, pilgrimage to holy places and acts of penance
– all these are at Sai’s feet for me.
83.
Continuous observance of the teachings of the Guru, and firm adherence to
them brings unshakable faith and unwavering stability.

84.
It is due to the outcome of my past deeds that my attachment to Sai has
increased and I began to experience his inconceivable power. How can I
adequately describe it?
85.
That power which creates devotion and attachment to Sai’s feet, also leads to
detachment while participating in worldly life and gives great bliss.
86.
Different ways of devotion have been described by various people. I will speak
briefly of its nature and characteristics during the course of the narration
according to my aptitude.
87.
To realise the harmonious connection with the Inner Self is the foremost form
of devotion, say those who are learned in the Vedas and the Shastras, and the
knowledgeable spiritual guides.
88.
Puja and Archana for the love of God are the ways to express devotion, as
preached by Parashar45 and Vyasa46. That is also another form of worship.
89.
For the sake of the Guru, collect flowers such as the Parijat and others, from
the garden, sweep the courtyard of the Guru’s abode and sprinkle water and
smear it with the wash of cowdung.
90.
At the outset, bathe and chant the morning mantras; make fragrant paste and
annoint the Gurudev with sandalwood, bathe him with the fine nectarial
substances (milk, honey, ghee, curd and sugar), burn incense and light the
lamp.
91.
Afterwards offer “naivedya” 47, then do “arati” with the lamp and the incense.
In this way, doing all the services with love, is called “archana” (worship).
92.
Begin the worship by making your heart and intelligence pure and sinless,
having an unsullied disposition and invoke the power of the deity within
yourself.
93.
Then recall that divine feeling after the ‘archana’ is concluded, and in your
heart restore the former state48 and establish it firmly within you.
94.
Now there are other modes of devotion. In the opinion of Gargacharya49,
when the mind is completely absorbed singing the praises of God, it becomes
one with him (a mode of worship).
95.
Continuously being aware of one’s Real Self, relating religious tales and songs,
having disciplined behavior, is another form of “Bhakti” as described by
Shandilya50.

96.
Those who know what is good for themselves, follow the Vedas and act as
prescribed by them; avoid prohibited and improper conduct and all things
which are obstacles for one’s own good.
97.
I am not the doer of any action nor the enjoyer of its fruits? When I feel this,
this is an action which is devoid of ego and is the surrender to the Supreme
Being for union with it.
98.
Perform all your actions in this way. Then, naturally a stage is reached when
you become a non-doer. Though it is not possible ever to disown ‘Karma’, yet it
is possible to disown the fruit of the ‘Karma’.

99.
Remove a thorn with the help of a thorn. To become a non-doer, you have to
act according to the ‘Karmas’. When realisation takes place, then only the
‘Karma’ will end.
100.
Completely stopping the desire for the fruits of action is the best way for
foregoing the desires. Perform your daily routines and specially prescribed
duties. This is called the law of conduct.
101.
Offer all your actions to God and be sorry for missing the remembrance of God
for even one moment. This is “Naradiya Bhakti”, which is different from other
ways of devotion.
102.
There are many such ways of devotion, each more extraordinary than the
other. We will cross the ocean of life untouched by its waters merely by
remembering the deeds of the Guru.
103.
I developed a passion for listening to the stories of the Guru and was
captivated by them. I felt that I too should write about him from my
experiences.
104.
Once, later on, when I was at Shirdi, and I had gone to the Masjid for his
darshan, I saw Baba grinding wheat which surprised me greatly.
105.
At first I will tell you that story. Listen to it with a quiet mind. From that instance
was born the whole idea of this Satcharita.
106.
“The best shlokas are those which speak of God’s glory”. A narration of the
good works (of Sai), conversing about his all-embracing love will purify the
mind and the intellect will be clear.
107.
All the three-fold afflictions51 will be averted if you listen to his life and ‘leelas’
and you will have satisfaction.
108.
Those who are distressed by the three-fold afflictions and those who are
inclined towards the attainment of salvation, seek refuge at his feet with
pleasure and are then enriched by spiritual experiences.
109.
Now give me your attention. Listen to the charming account by which you will
be greatly surprised to hear about the kindness of Baba.
110.
You know, one morning, after Baba brushed his teeth and washed his face, he
began preparations for grinding.
111.
He took in his hand a scuttle-basket52, went near the sack full of wheat where
it was stored and heaped one measure after another of the wheat into the
basket.
112.
He then spread out a spare sack, placed the grinding stone on it, hammered
the peg firmly into it, so that it may not come off while grinding.
113.
After rolling up his sleeves and gathering up the loose
folds of his “kafni”53, he sat down near the grinding
stone and spread out his legs.


114.
I was greatly surprised and questioned the purpose of
this grinding by one who had no possessions nor any
wherewithals. Why should he think of doing this?
115.
May that be whatsoever. Holding the peg in his hand, with
Grinding Stone -



his head bent down, Baba with his own hands started turning the grinding
stone and unhesitatingly turned out the flour, as if crushing the inimical forces. stone and unhesitatingly turned out the flour, as if crushing the inimical forces.

116.
Many a saint I have seen but none who was a grinder! He alone knew the
pleasure and novelty derived from grinding wheat.
117.
The onlookers were filled with awe but nobody dared to ask him what he was
doing. No sooner than the news spread in the village that men and women
actually came running.
118.
All the women who came running were tired. Four of the women climbed the
steps of the Masjid hurriedly and forcibly took away the peg from Baba’s
hands.
119.
Baba became furious with them but they started grinding the wheat at once;
and while grinding sang songs praising him and his ‘leelas’.
120.
Seeing the love of the women, his pretended anger cooled down. Anger turned
into love and Baba started smiling.
121.
Four ‘seers’ of wheat were ground and the basket was empty. Then the
fancies of the women began to dance uncontrollably.
122.
“Baba does not make chappatis54. He goes about as a mendicant. What will
he do with the wheat flour?” The women conjectured.
123.
“Baba has neither wife nor child. Baba is all alone. He has no household or
family. Why so much flour?”
124.
One of them said: “Baba is exceedingly kind. This ‘leela’ is only for our love’s sake. Right now
he will distribute this flour entirely to all of us”.
125.
“Now he will divide it into four parts – one for each of us”. All of them were
building such castles in the air.
126.
Baba’s sport he alone knows. No one can gauge the extent of it. But the
women’s greed to loot Baba arose.
127.
The flour was spread out and the wheat was used up. The grinding stone was
placed against the wall. The flour was filled into the scuttle-basket by the
women, with intent to carry it to their respective homes.
128.
Till then Baba did not utter a single word. When the four of them divided the
flour into four parts, then, folks, listen to what he said:
129.
“You are mad with greed! What are you taking and where? Do you think it
belongs to your father? Now go to the boundary of the village and throw away
the flour there.
130.
You good-for-nothings have come running to loot me. Did you give the wheat
on loan that you want to take away the flour?”.
131.
The women moaned and fretted amongst themselves quite a lot; felt disgraced
because of their greed; began to whisper amongst themselves and hurried
immediately to the village boundary.
132.
Nobody can guess the motives of Baba, because at the start no one knows
what is to follow. But with patience, the result is known. Baba’s marvels are
distinctive.

133.
Later on, I asked the people why Baba had acted thus; and they said that this
is the manner in which he had averted the spread of the disease.
134.
It was not the wheat but it was the cholera that he ground out in the grinding
stone; and, afterwards, that was thrown out at the village boundary by
handsful.
135.
The flour was thrown on the banks of the stream. Since that time the disease
receded. Promptly the bad days passed away. This was the expertise of Baba.
136.
The village was affected by the epidemic of cholera for which Sainath had
found this remedy. The disease was totally eradicated and peace was restored
in the village.
137.
Seeing this spectacle of grinding, I was taken aback. How can the cause and
effect be related? How can the proof be found?
138.
What could be the connection between wheat and disease? Having seen this
inconceivable incident, I thought of writing this book.
139.
Like the waves of the sea, love upsurged within me and I felt like singing the
sweet tale of Baba to my heart’s content.
140.
Hemad surrenders to Sainath. The auspicious invocation
ends here with obeisance to relations, friends and saints.
Obeisance for ever to the Sadguru.
141.
In the next chapter I will speak about the purpose of the
book; and give an insight into the capacity and the
commitment to the best of my ability. The listeners should
listen to it with concentration.
142.
Likewise, the listeners and the writer will be benefitted by this Sree Sai
Satcharita. Who is this writer Hemadpant will become clear later on.
May there be well-being! This is the end of the first chapter named “The Invocation”
of the Sree Sai Samartha Satcharita, composed by the devotee Hemadpant, impelled
by the Saints and the virtuous people.

This is offered to Sree Sadguru Sainath.
May there be auspiciousness!

Notes:

1.
Beloved or tutelar.
2.
Six miscellaneous Vedas (inclusive of two which are lost), Code of moral
conduct, Puranas, Mimansa, Commentaries etc.
3.
Bhulok i.e. earth; Bhuvarlok i.e. region between the sun and the earth; Swarlok
i.e. between Sun, Polar Star, Mahalok i.e. sphere of sun and luminaries;
Tapolok i.e. heaven of the tapasvis; Janalok i.e. abode of sons of Brahma;
Satyalok heaven of Brahma and Rishis; and Saptapatals i.e. seven hells,
known as Atal, Vittal, Muttal, Talatal, Mahatal, Rasatal, Patal.
4.
With all the eight limbs of the body touching the ground indicating perfect
surrender.
5.
Riddhi and Siddhi – names of two female attendants of Ganesh, who confer
psychic and spiritual powers.
6.
Parvati, consort of Shiva.
7.
He is Parashuram, a celebrated hero and demi-god; one of the incarnations of
Vishnu.
8.
Vehicle of Saraswati.
Govind R. Dabholkar
alias Hemadpant



9. The Indian lute.
10.
Passion, Goodness, and Darkness, the three attributes of matter and nature.
11.
Brahma, Vishnu and Shankar.
12.
The first Lord, the mover on the Waters of Space – a title of Vishnu, in His
aspect as the Holy Spirit.
13.
He threw the axe from Veraval (in Saurashtra) in the direction of Kanya Kumari
(tip of India’s land mass) claiming the land for Brahmins.
14.
Lineage.
15.
Author of the Shukla Yajur Veda, and one of the Gurus of Janak Raja, foster
father of Sita.
16.
He is called “the son of Manu” – one of the seven progenitors of mankind.
17.
The narrator of Vishnu Puran.
18.
Son of Brahma.
19.
Four sons of Brahmadev who were created instead of being born.
20.
Celebrated sage, who was originally a Kshatriya. He was a companion and
counsellor of young Ram.
21.
One of the ancient seven great Rishis; the Guru of the solar race, including
Ram.
22.
Author of Ramayan.
23.
He got Brahma Gñyan in his mother’s womb.
24.
Founder of Mimansa school of Philosophy.
25.
Uncle of Yagñavalkya, author of Rig veda.
26.
The nine yogis are probably the same as the Nav Nathas – Macchindra,
Goraksha, Jalandar, Kanifa, Charapati, Nagesha, Bharat, Revana and Gahini.
27.
Follower of the Nav Nathas and Dñyaneshwar’s elder brother and Guru.
28.
Born at Alandi in the 13th century, famous for his Dñyaneshwari and Abhangas.
Took samadhi at twenty-one years at Alandi.
29.
Dñyaneshwar’s sister and also a great saint.
30.
Dñyaneshwar’s younger brother.
31.
Born in Paithan, in the 16th century and took samadhi there. He wrote books
and abhangas. Dutta Guru is said to have given him darshan.
32.
Staunch devotee of Pandurang – always lived in Dehu but did his writings in
Alandi.
33.
Beautiful girl who was a devout bhakta of Pandharpur.
34.
Goldsmith, also of Pandharpur, but a devotee of Shankar who by Vitthal’s grace
had visions of Shankar in Vitthal and Vitthal bore the lingam on his head for
Narhari.
35.
Jambu, Kusha, Plaksha, Shalmali, Craunch, Shaka, Pushkar.
36.
Ilavrutta, Bhatrashva, Harivarsha, Kimpurushavarga, Ketumala, Ramayaka,
Bharatvarsha, Hiranya, Uttarkuru.
37.
See note no. 3.
38.
Literally, wave my five ‘pranas’ like an arati.
39.
The five pranas are prana, apana, samana, udana, vyana.
40.
This is an expression which means total surrender, even of ego.
41.
Salvation.
42.
Supreme Spirit and Divine Energy.
43.
Supreme Soul and Nature.
44.
Divine Sport.
45.
Father of Vyas.
46.
Compiler and arranger of Vedas.
47.
Offering of food, such as milk, fruits, honey etc.

48. State of purity and sinlessness.
49. Author of science and astrology.
50. Author of law book.
51. Afflictions which are physical, mental and spiritual.
52. Winnowing fan for sifting grains.
53. Long toga-like robe.
54. Unleavened flat circular bread of wheat flour, millet etc.
Baba grinding wheat to ward off cholera

What could be the connection between wheat and disease? Having seen this
inconceivable incident, Hemadpant thought of writing Sree Sai Samartha
Satcharita (Ch. 1, ovi 138)