Chapter 2

2

The Purpose of the Narration relating
to the recounting of the Naming Ceremony


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.
In the previous chapter the invocation was completed with obeisance to the
deities, elders in the family and the Guru. Having sown the seeds of the Sai
Satcharita, let us commence upon the objective of this undertaking.
2.
We will clearly state the qualification and commitment of the author in a very
condensed form, so that the listeners would get an insight into the book without
any effort.
3.
In the first chapter, the sequence of the grinding of the wheat, and the suppression
of the cholera to the great surprise of the villagers, was related.
4.
Such are Sai’s indescribable leelas, which gave me a delight to listen. That delight
has burst forth from me in a flood of love, in the form of this poetical discourse.
5.
Hence my gratitude to Sai. I thought of recounting, to the best of my capacity, the
experiences which would be instructive to the devotees and will also expiate their
sins.
6.
For this purpose I have written, with reverence and piety, this series of stories of
Sai, which will bring happiness, in this world and in life hereafter.
7.
The life of a saint shows the path to righteousness. It is neither a treatise on logic
or law. If one has been blessed to receive the grace of the saint, he finds nothing
strange.
8.
Therefore, I pray to the listeners to share this joy. Blessed is the fortunate person
who is in good company and who devotedly engages in the diligent study of the
stories of the lives of the saints.
9.
I am unable to write the biography of an intimate friend of long standing, with
whom I associate day and night. Then, how can I write the biography of a saint?
10.
When I am unable to know my own nature completely, how then can I faultlessly
describe the thoughts of a saint?
11.
When the four Vedas are silent in describing the Inner Self, then how can I
understand the true nature of Your Self?
12.
One should become a saint oneself, then try to truly understand the saints. So I
already know my limitations in describing the saints.

13.
The waters of the Seven Seas1, those can be measured; the skies can be
covered; but there is no mirror to reflect a saint.
14.
I know that I am an insignificant person; but, when I realise Baba’s tremendous
powers, there arise uncontrollable, emotional ripples of song.
15.
Hail! Hail! Sairaya! The refuge of the weak and the destitute! Infinite is your love
and indescribable. Have mercy on me, your servant.
16.
With limited capacities I am undertaking this venture of writing this account. Do not
let me be ridiculed.
17.
Maharaj Dñyaneshwar says that whosoever writes biographies of saints are
blessed by God. Then, why should I be afraid?
18.
This inspiration to write was kindled by God Himself, although I am dense and
dull-witted. He knows how best His own work can be completed.
19.
Whatever services devotees think of rendering to saints, it is the saints themselves
who get it done. The devotees are merely the ordained instruments. The real
inspiration comes from the saints.
20.
Essentially, it is Sai himself who is making me, an ignorant person, to write his
own life story. Therein lies the greatness of this book which evokes reverence and
respect.
21.
Ascetics, saints or God, can get their story written by anyone they chose, by
conferring grace upon them;
22.
just as in the seventeen hundred ‘Shake’2, the saints inspired a person named
Mahipati, to render service to them and got their life stories written by him.
23.
Likewise, in the year eighteen hundred Shake3, the services of Das Ganu were
availed by saints by getting him to write the following biographies, which purified
everybody.
24.
Just as Mahipati4 has written four volumes named (a) Bhakta Vijaya (b) Sant
Vijaya (c) Bhakta Leelamrut and (d) Sant Leelamrut, so Das Ganu has written two
such volumes.
25.
One of the books was Bhakta Leelamrut and the other one was Sant Kathamrut.
In both these volumes he has described the modern-day devotees and saints to
the extent of information available.
26.
The nectar-like story of Sree Sai, is narrated in the three chapters of Bhakta
Leelamrut. Readers should read it from there.
27.
Similarly, in the fifty-seventh chapter of the Sant Kathamrut, there is an instructive
story told by Sai to a devotee which should also be read.

28.
Besides, the leelas of Sai are to be found in Raghunath and
Savitri’s ‘Bhajanmala’ from their own experiences. I can tell you
that it will soothe the people to sing the “abhangs” and the
“padas”5.


Savitri Bai R.


29.
To the Bhajanmala, a child of Baba, Hari Sitaram Dixit has
Tendulkar


lovingly contributed a preface in which he has showered the


nectarlike tale of Sai’s life, which is like a cloud-fall of water for the thirsty Chakors life, which is like a cloud-fall of water for the thirsty Chakor6
birds. Listeners should also partake of it reverentially.

30.
Even the miscellaneous poems of Das Ganu are also full of feeling and will please
the hearts of the listeners, while reading the leelas of Baba.
31.
Likewise, for the Gujarati devotees, a devotee called Amidas Bhavanidas Mehta
has very lovingly written some tales of the miracles.
32.
Besides, some eminent devotees have published from the city of Pune, a series of
tales of Baba, under the title “Sai Prabha”.
33.
If such tales exist, then what is the need of this book? A doubt may arise in the
minds of the listeners, so please listen to this explanation.
34.
The life story of Sai is like a vast ocean – endless, inexhaustible, full of jewels. I
am just a lapwing7, how can I empty the ocean? How can it ever happen?
35.
Similarly, the life of Sai is profound. It is impossible to describe it fully. Therefore, I
will do as much as possible, and please be content with that.
36.
The inexhaustible and unexcelled stories of Sai give peace to those who are so
deeply involved in their worldly affairs. The listeners will rejoice by listening to
them and his own devotees will have quietude of mind.
37.
Baba told stories of various kinds containing worldly advice in respect of common
8
experiences and secret foibles of their own deeds.

38.
Well-known are the divine Vedas. From these innumerable legends are renowned.
Similarly, Baba told innumerable stories which are sweet and meaningful.
39.
Listening to them attentively, other pleasures become trivial9. Hunger and thirst
are forgotten and there is deep contentment within.
40.
Some seek absorption into the essence of Brahman; some seek proficiency in the
eight branches of Yoga10; some the fulness of the rapture of Samadhi – all these
can be experienced by listening to the stories.

41.
The chains of bondage due to ‘karma’11 will be completely severed; the mind
illumined and bliss experienced by all the listeners of this story.
42.
Therefore, I got this intense desire and inspiration to string together this garland of
tales worthy of collection, believing it to be the best worship.
43.
By only a few words falling on the ears, misfortunes of a lifetime will pass away.
The one who has faith will be able to cross the worldly ocean by listening to the
whole story with respect.
44.
He will make me his pen by holding my hand and making me write. I am taking the
credit for name’s sake, but I’ll be just the instrument for his writing.
45.
Year after year, after seeing Baba’s leelas, it became my preoccupation to collect
the tales of Baba for his simple and loving devotees.
46.
Those who had seen Baba, but whose eyes were not satiated, for them, listening
to the glories of Baba would be a purification and meritorious.

47.
Whoever is fortunate to have the desire to read (this book) he will have happiness,
bliss and contentment.
48.
When these thoughts crossed my mind I told Madhavrao12 about them. But I was
very doubtful how I could achieve this.
49.
As I am past sixty, wisdom has fled helter-skelter; and, also, due to my physical
debility, my efforts may end up like an old man’s prattle.
50.
Let my prattling be for the love of Sai. I shall be able to obtain deliverance.
Elsewhere, it will be useless. Hence this effort of mine.
51.
Having received experiences day and night, I took a decision to write the account,
a study of which will set the mind at peace and rest.
52.
I thought of presenting to the listeners the self-contained, and without affectation,
repeated utterances of Baba, based on his Self-Realisation.
53.
Baba told many parables; set many on the path of devotion. All that should be
collected; and this collection would be Sai’s religious verses.
54.
All those who tell these stories and those who listen reverentially, both are
benefitted with eternal peace and rest.
55.
Listening to the stories told by Baba, they will forget their bodily ailments. And if
they concentrate and dwell upon them, liberation from bondage will follow
naturally.
56.
Stories from Sree Sai’s own mouth abound more in sweetness than nectar.
Listening to them overwhelmed the listeners with heavenly bliss. How can I
describe their sweetness?
57.
I feel that I would be able to attain ‘Moksha’13 if I roll in the dust of the feet of
anyone, whom I find singing and praising these tales unpretentiously.
58.
The unique presentation of his stories, as also the apt choice of words, would
completely absorb the listeners in him and all would experience perfect bliss.
59.
Just as the ears are keen to listen to the stories, or the eyes are ready to get a
‘darshan’14, similarly the mind should be eager to concentrate and get easily
absorbed in divine contemplation.

60.
Guru-mauli15 is my mother and the stories about her which are passed on, by
word of mouth, should be stored in our hearts reverentially.
61.
We will recall the same stories, over and over again, assimilate whatever we can,
weave them together with bonds of love and later share them between us.
62.
In this (book), I have written nothing on my own. It is all Sainath’s inspiration.
Whatever he wants me to say he ensures that I speak.
63.
To say “I speak” is egotism. Sai himself is the puppeteer who holds me by his
strings. It is he who speaks through me. Who am I to say then, that I speak?
64.
When the ego is completely surrendered at his feet, infinite bliss will ensue. The
whole of worldly existence will be blissful when egotism vanishes.
65.
When this thought arose I did not have the opportunity nor the courage to ask
Baba about it. As Madhavrao came up the steps (of the Masjid) I told it to him.

66.
At that very time, seeing no one around, Madhavrao took the
opportunity to ask Baba.
67.
‘Baba, this Annasaheb says that he has in mind to write your
biography, according to his ability, provided he has your consent’.
68.
“I am just a fakir, wandering from door to door for alms, eating
bhakri16 with or without vegetables, and passing my days. Then
Madhavrao Deshpande


why should there be my biography?

alias Shyama


69.
It will invoke ridicule”. “Do not speak like this about this jewel. It must be put in a
setting befitting it.
70.
May it be howsoever. Your permission is important. He will write if you give him
your co-operation. Or your grace will write it through him, vanquishing all evil
forces.
71.
Only with the blessings of saints can the composition of a book begin. Without
your grace the writing will not progress smoothly”.
72.
Knowing my innermost wish, compassion arose in Sai Samartha and he said: “His
wish will be fulfilled”. And I placed my head at his feet.
73.
Sai who is an expert in all the systems of divine faith and worship, and the one
who is the saviour of all his devotees, gave me the prasad of “udi” 17 and placed
his boon giving hand on my head.

74.
After hearing Madhavrao’s request, Sai took pity on me and purified my restless
mind and gave me courage.
75.
After knowing my desire, he gave me his permission to go ahead and said: “Make
a good collection of stories, episodes and experiences.
76.
It is better that you maintain records. You have my whole hearted support. The
writer is a mere instrument. I have to write it Myself.
77.
My story I shall write myself. I should fulfil the devotees’ wishes myself. Thus I will
wipe out your egotism and place it at my feet.
78.
The one who behaves like this in life, to him I will give complete help; not only for
the writing of the story but I shall reside in his home and serve him.
79.
When the ego diminishes and finally disappears, then I will dwell in him and I will
write with my own hands.
80.
The undertaking begun with this conviction or any listening, thinking or writing so
done is accomplished by Him, but the writer is only the instrument.
81.
Certainly keep the records wherever you may be, either at home or outside. Try to
remember them, on and oft. You will have quietude.
82. If you listen to My stories, recite them and meditate upon them, devotion for me
will arise and ignorance will be completely destroyed.
83.
Whenever there is devotion, full of faith, I am entirely in its power always. Have no
doubts about this. Otherwise I am unattainable.
84.
If the listeners listen to these stories with faith, then greater faith will be kindled
and they will easily experience heavenly bliss and will acquire a state of
happiness.

85.
The devotees shall get self realisation. The soul will be in tune with Brahman. The
inconceivable and the formless will be understood by them and the Life Spirit will
manifest.
86.
Such is the aim of My stories. What else can one desire? This is also the goal of
the Vedas. The devotees will be enriched because of this.
87.
Wherever there is the mentality of contentiousness, ignorance and illusion will
exist in abundance. There is no purification nor one’s own benefit. There are
always sceptical and ignoble thoughts.
88.
Such a person is not fit for Self-knowledge. False knowledge will overpower him.
For him there is nothing in this world and in the next. For ever and everywhere, he
is miserable.
89.
There is no point in establishing one’s own school of thought. And there is no need
to refute the thinking of others also. There is no need to debate and prove
someone wrong. These are baseless efforts”.
90.
“There is no need to refute the thinking of others also”. That sentence makes me
recollect the promise I had given to the listeners earlier.
91.
Before the end of the first chapter, I had promised all the listeners to narrate the
story of how I was named ‘Hemad’. I will tell you this first.
92.
This is a digression from the main story. When you listen to it you will judge its
relevance. Your curiosity will be satisfied. This is also inspired by Sai.
93.
Later on, I will come back to the life story of Sai. Therefore, listeners should listen
with rapt attention to the story.
94.
Now in this volume of Sai’s leelas, you will come across, at the end of each
chapter, a line that it is “composed by the devotee Hemadpant”. Who is this Pant?
95.
This will be a natural question that will arise in the minds of the listeners. To
quench their curiousity of how I was so named, it is necessary to listen to it with
respect.
96.
From birth to death there are sixteen purificatory and essential rites18 prescribed
according to the Hindu dharma. One of them is the naming rite and this particular
rite is well-known.
97.
In this connection, follows a short story. Listeners may listen to it with respectful
attention. The context of the naming ceremony of Hemadpant will be told
presently.
98.
This writer has always been mischievious, equally loquacious and similarly ever
reviling and vile – undefiled by any education.
99.
Not being aware of the powers of the Sadguru, the very embodiment of
evil mindedness and foolish fancy, always proud of his own wisdom and prone to
disputation.
100.
But with a powerful destiny, I could reach the lotus feet of Sai. I could see them
only because of my destiny. This is without any doubt.

101.
If I had no relationship with Kakasaheb19, the foremost of the devotees and with
Nanasaheb Chandorkar20, arising out of my associations in the past lives, how
could I have been to Shirdi?

102.
Kakasaheb pressed me and we decided to go to Shirdi. But on the very day of
departure, my mind changed suddenly.
103.
One of my close friends, who had been favoured by the Guru with a son, was at
Lonavala with his wife, when a strange incident occurred.
104.
His one and only son, healthy and virtuous, was attacked by high fever, even in
that place with salubrious climate.
105.
He tried whatever was humanly possible; so also, charms and religious devices for
a cure. He brought the Guru and made him sit near the boy. But, inspite of this, his
son passed away.
106.
Judging the difficult situation, to ward off the dreadful calamity, the Guru was
made to sit near the son. But it was all in vain.
107.
Such is this strange worldly life! One’s son and one’s wife are governed by the
‘karma’ of past lives. Destiny is inevitable everywhere, at all times.
108.
When I heard the bad news I was greatly depressed. ‘Is this the usefulness of the
Guru? That he could not protect the only son?’
109.
The force of destiny cooled my desire to take the darshan of Sai. This came as an
obstacle to my departure.
110.
‘Why go to Shirdi? What was the condition of my friend? Is this the outcome of
being attached to a Guru? What can the Guru do against destiny?
111.
If what is destined is bound to happen, then what is the purpose of having a
Guru?’ Hence, going to Shirdi was cancelled.
112.
‘For what reason should one leave one’s own home? Why run after a Guru? Why
invite hardship and leave home comforts?’ Nothing whatsoever is understood by
this prattler.
113.
‘Whatever presents itself spontaneously, let me endure – whether it be
pleasurable or distressful. What is the point in going to the Guru, when what is to
happen will happen?’
114.
But destiny prevails inspite of a contrary wish. Everything else is powerless before
it, and I was dragged to Shirdi.
115.
Nanasaheb, who was a district official, started on a tour of Bassein. He came
from Thane to Dadar and waited at the station for a while.
116.
There was one hour’s time for the train for Bassein to arrive. He felt that much of
this time could be utilised for some other work.
117.
The moment he thought of this, a train arrived going only upto Bandra and he
boarded it.
118.
When the train arrived at the destination I got a message and I went to see him
immediately. As soon as we met, talk about Shirdi started.

119.
“When will you go for Sai ‘darshan’? Why this lethargy in going to Shirdi? Why are
you procrastinating? Why is your mind not calm?”
120.
When I saw Nana’s earnestness, I felt ashamed. I told him frankly of the
waywardness of my mind.
121.
Thereafter, Nana’s earnest, lovable and pure advice aroused in me the desire to
go to Shirdi.
122.
Nana left only after taking a promise from me “to start immediately”. Then I
returned and decided to leave on my journey at an auspicious time.
123.
I packed my luggage and made all household arrangements. That very day, in the
evening, I started for Shirdi.
124.
I thought the evening mail train should stop at Dadar. I, therefore, paid the fare
and purchased a ticket for Dadar only21.
125.
But no sooner than I boarded the train, and while the train was still at Bandra, a
Muslim very agilely came into the compartment as the train started to move.
126.
The purchase of a ticket to Dadar had almost become an obstacle at the very
beginning of my journey – almost like a fly in the ointment.
127.
Seeing all my bag and baggage, the Muslim asked me where I was bound. I told
him that I was going to Dadar to catch the mail train to Manmad.
128.
Then, timely, he warned me not to get down at Dadar, as the mail train would not
stop there. He asked me to proceed to Victoria Terminus.
129.
Had I not got this timely suggestion, I would not have caught the mail at Dadar.
And I do not know then how my fickle mind would have re-acted.
130. But that day was destined for departure. It was a lucky coincidence that this
favourable interlude, which I have related, suddenly took place.
131.
I reached Shirdi next morning between nine and ten. There (at Shirdi), Bhausaheb
Dixit was waiting for me.
132.
This happened in the year nineteen hundred and ten. There was then only Sathe’s
wada22 for pilgrims to stay.
133.
When I alighted from the ‘tonga’23, my mind was choked with anxiety for the
darshan. When would I bow my head at his feet? Waves of joy swelled up in my
heart.
134.
Just then Tatyasaheb Noolkar24, a well-known and foremost devotee of Sai
returned from the Masjid and said “take darshan immediately.
135.
Baba, with his followers, is just around the corner of the wada. Come and let us
prostrate at his feet. Then he will go to the Lendi25.
136.
Bathe thereafter. When Baba returns, then you can go to the Masjid and take his
darshan again at leisure.”
137.
Hearing this, I hurriedly ran to the spot where Baba was and prostrated in the dust
at his feet. My joy knew no bounds.

138.
What I actually saw far exceeded what Nanasaheb had told me. I considered
myself blessed. My eyes were fulfilled.
139.
I had never heard of nor seen such a personality. I experienced the gratification of
seeing a much revered person. I lost my hunger and thirst. My senses stood still.
140.
By the touch of Sai’s feet, I achieved the highest plenitude of my life. A new life
began thence.
141.
To those, through whom I attained this saintly association, I am entirely and
inviolately under their obligation. Every fibre of my being was filled with joy.
142.
They are my real kith and kin, because of whom I attained the supreme spiritual
riches. Beyond them there are no closer relations. This is what I believe in my
heart of hearts.
143.
What a great obligation. I am unable to requite it. Therefore, I fold my hands to
them and lay my head at their feet.
144.
I got the benefit of Sai’s darshan and all the doubts in my mind vanished.
Moreover, I came in touch with Sai. It was exceeding joy that I experienced.
145.
Sai darshan is an exceptional experience. The whole nature changes with it. The
memories of past deeds disappear and slowly a dislike develops for worldly
pleasures.
146.
The sins accumulated from many past lives were destroyed by the benevolent
glance. Hope awakened of unending joy being received at Sai’s feet.
147.
By my good fortune I reached Sai’s feet, which are as holy as the Lake Manas26,
which will transform a crow like me into a swan. Sai is a great ‘mahant’, foremost
amongst saints, ascetic of highest order and a great yogi.
148.
He is the destroyer of sins, difficulties and miseries. By the darshan of such a
person as Sai, I am greatly blessed by coming into contact with the treasure-
house of virtue.
149.
My meeting with Sai Maharaj is the outcome of the good deeds of all my previous
births. If the eyes are filled with the form of Sai, then the whole world takes the
form of Sai.
150.
On the first day of my arrival at Shirdi, I had an argument with Balasaheb Bhate27
on the necessity of having a Guru.
151.
“By giving up one’s own independence why should one rely upon someone else!
What is the need of a Guru where there is competence in performing one’s duties?
152.
For one should do one’s own duties. What can a Guru do for him who does not
act? To one who is supine and lazy, who can give him anything?”
153.
Just this was my simple proposition. The other side had the opposite view point.
Obstinacy on both sides was equally balanced. And the controversy continued.
154.
The source of all controversy is strong self-conceit. This is a sign of egotism
without which there cannot be any such arguments in the world.
155.
The argument of the opposite side was that even if a person is learned and well-
versed in the Vedas, without the grace of the Guru, such a person will be only
academically free of bonds.

156.
Is destiny more important or one’s own efforts? A fierce dispute raged; and I said,
“What will you achieve by entirely depending upon your destiny?”
157.
Then the opponent said, “Destiny is irresistible. The future cannot be averted.
Even the most confident become helpless.
158.
Who can defy destiny? You may try doing something and it may take quite a
different turn. Keep your word jugglery to yourself. Your ego should be discarded”.
159.
I said, “How do you say so? One who makes efforts receives everything. How can
destiny help an idler?
160.
One should raise himself by one’s own efforts, proclaim the Smritis. One cannot
go further by disregarding this.
161.
Whatever one has to do one should do himself. Why should one follow a Guru? If
one is not alert, just a Guru is not enough.
162.
How will the Guru give success to the ill-natured person, who casts away his
discrimination between right and wrong, and the means of self-purification?”
163.
There was no end to this argument. There was no outcome. My only achievement
was losing my peace of mind.
164.
Thus the arguments went on. No one was tired even for a moment. Fifty minutes
(approximately) passed this way and finally a stop was put to it.
165.
No sooner than we arrived at the Masjid along with some people, listen to what
Baba was asking Kakasaheb!
166.
“What was going on in the wada? What was the controversy? What did this
Hemadpant say?” he said, looking at me.
167.
There was considerable distance between the wada and the masjid. How did
Baba come to know about this? I was greatly surprised.
168.
Whatsoever that may be! I was hit by the dart of Baba’s words and I was ashamed
and speechless, that this improper thing had happened right at this first meeting.
169.
The controversy in the morning was the cause for Baba naming
me ‘Hemadpant’. I made a mental note that he must have
remembered Hemad because of it.
170.
The Yadav Kings of Devgiri were known as the Jadhavs of
Daulatabad. In the thirteenth century, the splendour of their
kingdom increased the glory of Maharashtra.
28

171.
The King Mahadev was dignified and majestic – an emperor.
His nephew was also renowned for meritorious works and
became famous because of his valour.
172.
He was ‘Ramraja’, a crest jewel of the Yadav dynasty and the foremost of kings.
Hemadri was the Minister for both of them, endowed with many good qualities and
was a man of many accomplishments.
173.
Hemadri had to his credit a treatise on ‘Dharmashastra’. He was philanthropic
towards the Brahmins29. He was the first composer of a consistent religious code
of conduct.

Govind R.Dabholkaralias Hemadpant



174.
Hemadri also composed ‘Chaturvarga Chintamani30’ a famous book which was a
mine of information on self-imposed religious observances, charity, holy
pilgrimages and salvation.
175.
The Sanskrit name ‘Hemadripant’ became in the Prakrit31 Hemadpant. He was
very famous in those days as a diplomat and an expert in administration.
176.
His lineage was from the sage named ‘Vatsa’ and mine from ‘Bhardvaj’. His
lineage had five exalted persons while mine has three. He was a Yajurvedi while I
was a Rigvedi. And he had studied the science of Dharmashastra while I was an
ignoramus.
177.
He was a ‘Madhyandin32, I am ‘Shakal’32. He was learned, I a prattler. He was a
scholar, I naive. Why this inept title for me?
178.
He was an expert politician and a statesman and I was a dull-head. His Sanskrit
book ‘Rajyaprashasti’ was famous and I was unable to compose even a single
verse.
179.
He was an author and well-versed in fine arts. I was unlettered and ignorant. He
was wise and an authority in Dharmashastra. I was unwise.
180.
His book ‘Lekhankalpataru’33 was a mine of many and various poems. I was just
an innocent child of Baba, not able to compose a single verse in ‘ovi’ metre.
181.
Gora, Chokha, Savtamali, Nivritti, Dñyanoba, Nama34 and others who spread the
Bhagvat Dharma rose to eminence during this period.
182.
In the assembly of learned people, Hemadpant the administrator took his place by
the side of Pandit Bopedeo, who shone like a jewel amongst accomplished
people.
183.
Thereafter, from the north, Muslim armies descended. And the Muslim rule
pervaded everywhere, ending the rule of the Deccan.
184.
It was not for my intelligence that the title was bestowed upon me, but for my
arguments and prattling. This dart was spent to destroy my ego.
185.
I was puffed up with inadequate knowledge35, and without possessing due
qualifications I was talking. He opened my eyes to my faults by the timely collyrium
of admonition.
186.
Thus, this is the original background of my unusual name which came from Sai’s
mouth. This significant naming ceremony was opportune and timely; and I
considered it as a honour.
187.
From this I should learn a lesson that fruitless arguments are a bad sign. Let me
never indulge in them because they are extremely harmful.
188.
The title was given to me for the very reason that my ego should vanish; and, by
which, I would bear in mind, till my death, that one should remain humble always.
189. Ram, son of Dashrath, God Incarnate, Ominscient, Saviour of the Universe, who
dwelt in the minds of all the sages, used to fall at the feet of Vashishtha36.

190.
Krishna, incarnation of the supreme Brahman, also had to resort to a Guru. At
Sandipani’s house he gathered wood and served him, undergoing hardships.
191.
What am I compared to them? Why should I enter into arguments? There is no
knowledge or heavenly bliss without the Guru. This is also confirmed by the
Shastras.
192.
Fruitless arguments are not good. Nor should we be competitive. Without faith and
patience, salvation is unattainable even in a slight measure.
193.
I had experience of this, later on. In this way I, accepted with grace this title, which
was given to me with love and blessings.
194. Now let us end this story. Arguments of one side, overpowered by the other side,
give rise to heated debates. It teaches all that they balance out one another.
195.
This is the origin of the book, showing the qualification of the writer and his
relationship with Sai, who renamed the author and brought about this narration
and made you listen to it.
196.
Let me finish this chapter which is already prolonged. Hemad respectfully bows at
the feet of Sai. In due course, the story will be related in details. Please be ready
to listen.
197.
Only Sai himself is our happiness and prosperity. Only Sai himself is our bliss born
out of perfect wisdom. Only Sai himself is our highest renunciation. Our last resort
is Sai.
198.
By the grace of Sai, we will hear the story of his life to enable us to go through this
fearful and difficult worldly existence and uproot all evils in this Kaliyug.
May there be well-being! This is the end of the second chapter named “The Purpose of
the Narration relating to the recounting of the Naming Ceremony”, of Sree Sai Samartha
Satcharita, written by the devotee Hemadpant, impelled by the Saints and virtuous
people.

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

Notes:

1.
Sea of Salt, Sea of Sugar Syrup, Sea of Liquour, Sea of Ghee, Sea of Curds, Sea
of Sweet Water and Sea of Milk.
2.
AD 1778.
3.
AD 1878.
4.
The most prominent among Maharashtrian hagiographers, inspired by Tukaram.
5.
Devotional songs in special metres.
6.
Said to subsist on moonbeams – the Greek partridge.
7.
Black-headed gull. Myth says that this little bird performed the impossible feat of
drinking the ocean.
8.
That is, devotee’s deeds.
9.
Like straw.
10.
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhyaya.
11.
Law of Retribution or the Law of cause and effect.

12.
Madhavrao Deshpande, alias Shyama, a school-teacher who was deemed to be
close to Baba.
13.
Salvation.
14.
Divine vision.
15.
Guru, who is a loving mother.
16.
Thick unleavened bread, eaten by village folk, of millet etc.
17.
Ashes from Baba’s sacred fire known as Dhuni.
18.
Sacrifice on or before conception; sacrifice on vitality in the foetus; sacrifice in the
third month of pregnancy; sacrifice in the seventh month; sacrifice in the fourth,
sixth or eighth month; giving the infant clarified butter out of a golden spoon before
cutting the navel cord; naming the child; carrying him out to be presented to the
moon on the third lunar day of the third light fortnight; carrying him out to be
presented to the sun in the third or fourth month; feeding him with rice in the sixth
or eighth month; tonsure in the second or third year; investiture with the
Brahmanical thread; instruction in the Gayatri mantra; loosening the munj
(Brahmanical thread) from the loins; marriage; obsequies.
19.
Hari Sitaram Dixit, Solicitor of Bombay, whom Baba called ‘Kaka’– a devotee par
excellence.
20.
Narayan Govind Chandorkar, who was called Nana by Baba. He was sent for by
Baba, and hence went for the darshan.
21.
To go by local train from Bandra to Dadar.
22.
Rao Bahadur H.V. Sathe built the first ‘wada’ for pilgrims.
23.
Horse-drawn small carriage for four persons.
24.
Maruti Laxman-Krishna Noolkar, Sub-Judge of Pandharpur.
25.
“Lendi” is a small village stream – also the excreta of goats, camels etc., the
droppings of which are of a particular shape. Baba used to go to the Lendi Baug,
regularly, to practise his austerities, of which we will read later.
26.
Lake Mansarover, eighteen miles south-east of Kailash (mountain), is Kailash’s
inseparable complement in every respect. The lake is female to the mountain’s
male receptivity to its activity, depth to its height, a mirror to a proud statement.
Mansarovar, the lake born from the mind of Brahma, is among the most ancient
and holy of Hindu pilgrimage sites. Hindu legend tells of twelve Rishis, who
retreated to the remote region for meditation and prayer. They stayed many years
performing penances and austerities, and were awarded a vision of Shiva and
Parvati. But they still lacked a suitable place to perform the daily ablution. The
Rishis prayed to Brahma. From the infinite depths of his all encompassing mind,
Brahma created Manasarovar, the Lake of the Mind, as a mirror of his greatness.
At the moment of its creation, the rishis worshippped a golden linga, the generative
symbol of Shiva, rising from the midst of the new-born waters.
27.
Chandorkar and Bhate were college friends. Bhate came to Shirdi in 1884(?) and
Baba made him stay for 6 months on leave. Bhate never rejoined his duties and
left his post of Mamlatdar at Sakori. He was a sceptic turned devotee.
28.
At Pandharpur, there is engraved writing referring to this in detail about this
Emperor Mahadev, of the year AD 1270.
29.
He daily fed several hundred Brahmins.
30.
The four topics of Fasts, Charity, Pilgrimage of Tiraths and Salvation are discussed
therein.
31.
All vernacular languages eg. Marathi.
32.
Different classes of Brahmins.

33. The monthly magazine ‘Anand’ of April 1923, Vol. 201, Page 414 may be referred.
34. Great Maharashtrian poet saints.
35. The Marathi saying is : “A small piece of turmeric cannot give enough yellowness”.
36. His Guru.
Madhavrao



Deshpande alias
(Shyama)


Madhavrao takes


an opportunity to
ask Baba – ‘this Annasaheb (Dabholkar) says that he has in mind to write
your biography, according to his ability, provided he has your
consent.’ (Ch.2, ovi 67)