CHAPTER-3

3


The Consent given to Write this Book


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.
Now I pick up the thread of the earlier narration. Sai gives
me full assurance and tells me “I give you my full
permission to narrate my life story.
2.
You perform your duty. Do not have the least doubts in your
mind. Have full faith in my words and be of resolute mind.
3.
If you write about my leelas, it will wipe out the faults
which have arisen due to ignorance. And when you listen to
it with faith your worldly involvements will disappear.
4.
It will cause waves of love and devotion to rise on the
ocean of the mind; and, diving into them now and then, will
bring up gems of knowledge”.
5.
When I heard this, I ceased to have any doubts. I bowed at
the feet of Sai and then relying on my memory, I started to
write this biography.
6.
No sooner than these words came from Baba’s lips, I thought
that it was a good omen. The book will complete itself. I
will only be the bondsman physically writing it.
7.
See, how inscrutable are the ways of God! They are beyond
perception, and are known but to Himself. Even the Shastras
and Vedas are silent and no one is able to plumb their
depth.
8.
Those experts in Shastras and Vedas, those intellectuals and
scholars, the learned and the disputatious given to
splitting hairs – do not follow them.
9.
God is the embodiment of His own devotees. He longs for the
simple and the guileless. He is completely indebted to those
who love Him but He shuns the hypocrites.
10.
“In this only lies your well-being. This is also my avatar’s
fulfilment. This is my repeated preaching. I am always
concerned about it.

11.
Oh, Shama, I tell you, furthermore, that whoever takes my
name with love, I will fulfil his wishes and increase his
devotion.
12.
Whoever sings with feelings of my life, eulogises my powers,
virtues and excellences, I will protect him totally, by
surrounding him.
13.
Those devotees who have become one with me with heart and
soul, they will, naturally, be bound to be happy by
listening to the story of my life.
14.
Whoever sings my praises, I will bestow upon him complete
happiness, permanent pleasure and contentment. Believe this
as the Truth.
15.
It is my promise to redeem the one who, with faith sings my
praises, totally surrenders to me, remembers me constantly
and meditates on me.
16.
How will anyone be longing for worldly pleasures, who thinks
of my name, worships me, studies me, whose holy readings are
of me, who meditates on me and who continuously thinks of
me?
17.
From the very jaws of death I will snatch away my devotees.
Just by listening to my stories diseases will disappear.
18.
Listen to the story with due reverence, meditate fully upon
it, intently contemplate upon it and you will attain peace.
19.
The ‘You and I’ will disappear. The minds of the listeners
will be absorbed in God. The mind will be a store of divine
energy and full of single-minded and complete faith.
20.
Repetition of the name ‘Sai’ will burn away all the sins of
Kali-Yuga. Once having prostrated, past sins born of speech
and hearing will be destroyed”.
21.
Although the work is not an ordinary one, I respectfully
obeyed the orders. When there is one as eloquent as Baba,
why should I belittle myself?
22.
Some devotees were made to build temples; some were made to
lose themselves in the joy of kirtan1; some were sent on
pilgrimages and he made me sit down to write.
23.
Amongst all the devotees I am insignificant. I do not know
what quality in me made Sai, the ocean of compassion and
cloud of mercy, shower his grace on me!
24.
Such is the marvel of Guru’s grace that it makes a dry and
stiff plant effortlessly and profusely blossom in the most
arid soil.

25.
In future, some people may build monasteries, some may build
temples and some ghats, but I will take the straightforward
way of the recitation of Sai’s story.
26.
Some may reverentially worship Sai; some may press his feet
gently; but my mind is eager to sing his praises.
27.
What could be attained by meditation in the Krita-Yuga, by
ritualistic sacrifice in Treta-Yuga and by ritualistic
worship in Dwapara Yuga, can now be attained in this present
Kali-Yuga by chanting the Guru’s name and singing his
praises.
28.
Obviously, I am unqualified. Jack of all trades and master
of none! How can I then undertake this enormous and
difficult task?
29.
If I do not make any efforts and just sit still, I will be
committing the sin of disobedience. And if I obey him, how
will I be equal to the task?
30.
Who is capable of describing the inward state of the
powerful Sai? Sai alone can describe it through a devotee of
his, by conferring grace upon him.
31.
When speech cannot do justice why then did I develop this
craving? Sai gave no opportunity nor scope for anyone to say
anything in the matter.
32.
When I took up the pen, Baba made me lose my own identity.
He himself began writing his story. The credit is entirely
his.
33.
Who else but a Saint can write the life of Sai? To
understand the inconceivable virtues of Baba is like
attempting to embrace the sky.
34.
I have not the intelligence to speak of his unfathomable
powers and greatness, he himself should do it and free
himself from the promise.
35.
Baba, although I am born a Brahmin I do not have knowledge
of the Shrutis and the Smrutis. Although this is a blot on
this birth of mine, my association with you is to my credit.
36.
The Shrutis and Smrutis are the eyes of a Brahmin. Squint
eyed is the person without one of them and blind without
both. I am humble and low, because I am deficient in both.
37.
You are the staff of the blind for me. Why should I then
worry? With its support I will follow you on the trodden
path.

38.
I do not know how to proceed. Humble as I am I do not know
what to do. You must give me the intelligence and get your
own work done.
39.
The mystery of that inconceivable power which moves the dumb
to speak like Brihaspati2, and the lame to cross Mount Meru3
is known only to Baba alone.
40.
I am only a humble servant of yours. Do not make me
despondent. Till my last breath get your work done by me.
41.
Now, oh you listeners! You have come to know the object of
this book. Sai himself writes it for the welfare of his
devotees and I am merely his instrument.
42.
Just as the flute or the harmonium are not worried about the
notes they produce, it being the concern of only the player,
likewise why should we feel troubled?
43.
Is the nectar which the “Chandrakant”4 oozes, its own? It
is the miraculous work of the moon itself at moonrise.
44.
Or, when the ocean has full tide, is it due to its own work?
That also is in the hands of the moon and it is not achieved
by the ocean.
45.
So be it. Just as a buoy with red lights is anchored in the
sea to guide the movement of ships by warning them to keep
off the rocks and whirlpools,
46.
so will the tales of Sai, which in their sweetness put even
the nectar in the shade, navigate us safely and will
smoothen the difficult paths of the ocean of existence.
47.
Blessed are the tales of the saints that penetrate into the
consciousness through the ears and cleanse the bodily ego
and destroy the sense of duality.
48.
As more and more of these tales are stored in your heart,
the doubts run helter-skelter; and when the store of
spiritual knowledge grows, your identification with the body
diminishes.
49.
To describe Baba’s pure fame and to listen to it with all
your heart, will burn away the sins of the devotees. This
makes for easy attainment of salvation.
50.
What is the nature of Brahman which is beyond illusion? And
what are the means to conquer that illusion? God favours his
devotees who lead virtuous and pious lives. How else is it
possible for his devotees?
51.
What is perfect bliss? Devotion, deliverance and detachment,
what are they? All things belonging to the four-fold varnas5

and to the four-fold ashrams-fold ashrams6 are one. These subjects are
very abstruse.


52.
Those who are interested in these subjects should fulfil
their desires by studying the works of Dñyaneshwar, Eknath
and others and enjoy them happily.
53.
In ‘Kritayuga’, it was controlling the senses and subduing
of passions; in ‘Tretayuga’, sacrifices; in ‘Dwapara’,
rituals; and in ‘Kaliyuga’, reciting the name and singing
the praises – a simple means of salvation.
54.
Listening to the life-story of the Guru is the easy road to
salvation for the four varnas like Brahmins and others,
including women, shudras and even the casteless.
55.
Only those who have good deeds to their credit from their
past births will listen to these stories. If someone feels
sleepy God will wake him up.
56.
Those who are uncontrollably engaged in worldly pleasures
and who become abject when these are denied to them, for
them the nectar of the stories of the saints will free them
from these vices.
57.
Performing yoga and sacrifices, practising meditation and
concentration requires great efforts, whereas listening to
these tales requires no efforts other than attentiveness.
58.
Let the devout and virtuous listeners listen to this pure
story of Sai, by which they will be benefitted, because the
powerful five sins7 will be burnt completely.
59.
Chained as we are to the worldly existence, which conceals
from our view the Real Self, we will find that by listening
to these stories, the bonds will be loosened; and we will
get back the original state or Real Self.
60.
These tales should be remembered throughout life and studied
daily. They will free the listeners from worldly affairs and
bring peace to all.
61.
While reading and listening, with devotion and faith, let me
be able to meditate on Sai. Let him appear before my eyes in
his saguna form8 and let it be imprinted on my mind.
62.
In this way, let my devotion to the Guru grow and let me
attain detachment from the world. Let the urge to remember
his name become intense and make my mind pure.
63.
With this object in mind, Sainath conferred grace on me and
made me the instrument, while he himself wrote the book.

64.
Although the cow’s udder is full of milk to overflowing, it
is natural for her to release the milk only to her calf. So
is Sai’s love.
65.
For the sake of my longing like the ‘Chatak’ bird9, Sai
mother showered happiness, quenching my modest thirst and he
will quench that of his devotees abundantly.
66.
How marvellous are love and devotion! Overflowing with the
instinctive love for her child, the mother forces her milk
into its mouth, even when the child does not ask for it.
67.
Who knows her fatigue? The child is not aware of it. Who
else but the mother will take the child to her breast
without asking?
68.
When a baby is decorated with ornaments, the baby knows no
significance of it. Only the mother knows the pleasures.
Similar is the way of the Sadguru.
69.
This child-like feeling that I have, who will lovingly
satisfy? Who else but the mother will have a real concern?
That kind of affection is rare.
70.
To be born to a virtuous mother is a great fortune bestowed
by God. Yet the child is blissfully ignorant of the mother’s
pangs and its birth.
71.
May that be whatever. Baba said something more in this
regard which I will tell you. Oh! You good listeners, please
listen to it with due respect and attention.
72.
In the year 1916, my service with the government came to an
end and a suitable pension was fixed. The time came for me
to take a trip to Shirdi.
73.
It was the day of the Guru purnima. The devotees had
gathered to perform the Guru puja. Anna Chinchanikar10, on
his own, made a request to Baba. Listen to what his
recommendation was.
74.
Anna was very worried about me. He pleaded before Baba; “As
his family is increasing, have compassion on him.
75.
Give him another service. This pension will not suffice.
Ward off Annasaheb’s worries. Do something of this sort”.
76.
In reply, Baba said: “He will get another service. Let him
serve me now. He will get happiness in the world.
77.
His household will always be prosperous, and he will not
want for anything till he lives. If he resorts to ME with
full faith, his difficulties will be removed.

78.
There will be persons who say that they will behave as they
like, as they have strayed from the path. Those who have
turned their backs on religious observances, turn away from
such people first.
79.
If you come across them, swerve away from them. Consider
them to be very dangerous. Be afraid of even their shadows
and go out of the way to avoid them.
80.
One who is lawless, immoral, thoughtless, without any
purpose, who cannot distinguish between right and wrong –
how will he achieve any good in life?
81.
But without some special bonds of past lives no one comes to
us. May it be a dog, a pig or a fly. So do not repulse
anybody.
82.
Henceforth, he should serve Me with love and devotion. The
Supreme Being will bless him. He will receive a permanent
treasure.
83.
In what manner should he worship? Who am I? How can he know
with certainty? Sai’s body is perishable, while Brahman is
imperishable”.
84.
“All pervading as I am, I am the personification of the
eightfold nature”. So revealed the Lord to Arjuna while
expounding the Gita.”
85.
“The world made of movable and immovable objects, of names
and forms, is manifested by ME in the form of the eightfold
nature. The phenomenon is created by ME only.
86.
The mystical symbol ‘Aum’ expresses ME. I am the only
connotation of it. In the whole of the universe, there
exists a multitude of things but I am immanent in all of
them.
87.
There is nothing but the Atman, so what desire should there
be? I am all exhaustive in everything in all ten directions.
88.
Where all is filled with the whole, the feeling of ‘Me’ and
‘Mine’ melts away. What desires can we have when I am all
pervasive?”
89.
Desires are born of the intellect. They do not have any
connection with the soul. Sai Maharaj is the embodiment of
the Atman. Whence can desires arise in him?
90.
There are various kinds of desires. But once the essence is
known of ‘Who am I’, then they dissolve like the hailstones
in the blazing hot rays of the sun.

91.
“I am not the mind, intellect, or the sense organs. Nor am I
the matter or the gross form. I am also not the golden egg
from which the universe evolved before it revealed itself.
But I am the Ancient Witness without a beginning.
92.
In this way, I am beyond the senses. I have no interest in
the sense objects. But there is nothing where I am not
present. I am not the doer or the cause of any deed.
93.
With the realisation that the mind, intellect and other
senses are gross instruments of the physical body,
detachment will arise unveiling the concealed Self-
Knowledge.
94.
To forget one’s own real nature is itself the illusion; to
remember the pure and complete bliss is ME – none but the
Supreme One, Pure Consciousness.
95.
To turn oneself towards that ME is itself a service and
devotion to ME. When I experience the bliss of the mind, it
is knowledge in the pure form.
96.
The soul is Brahman itself. Bliss from understanding
knowledge is Brahman. By the knowledge of the untrue nature
of the world, the illusion about the world will pass away.
Brahman is Truth. That is ME.
97.
I am eternal, pure, enlightened, the liberated one. I am
Vasudeva, the sacred letter ‘Aum’. I am the truth. Your good
lies in worshipping ME with true faith and devotion.
98.
Thus realising my true nature serve ME in the right way.
Moreover, surrender to ME completely. And be one with ME.
99.
When the river surrenders to the ocean, can it come back?
Will there be a separate identity when she embraces the
ocean?
100. Just as a wick soaked in oil when joined to a flame of
light, becomes itself a bright light, in the same way a
person reaches the status of a sage at the feet of the sage.
101. He who thinks of nothing but Allah Malik, the Supreme Being
and the Pure Consciousness, he has peace, has no desires and
looks upon all with an equal eye. How can he have a separate
identity from the Supreme Being?
102. Where there is not the awareness of oneself, where there is
no ego, where there is absence of strife or quarrel (twofold
nature of the world), where there is no wish for worldly
possessions, where these four virtues reside, can there
exist the ego?”

103. Summing up, in Sai’s nature these eight virtues exist in
their complete form. Where is the place then for the ego?
How can I then nurse such egotism?
104.“He whose self is pervading in the universe, I am part and
parcel of Him. Surrender at the feet of Sai. This will mean
MY service.
105. To serve ME and to sing my praises, to surrender to ME
completely will lead to union with ME. So says Krishna in
the Bhagwat.
106. Just as the worm by constantly thinking of the bee itself
becomes the bee, in the same way, when a disciple constantly
contemplates upon his Guru he becomes similar to his Guru.
107. By using the word ‘similar’, still a distinction remains.
Even that is not tolerated by the Guru, even for a moment,
because Guru’s existence is not possible without the
disciple; and the disciple is not separate from the Guru”.
108. So it was. The one whom I was ordered to worship, he
explained who he was. In support of what I have been saying
I am reminded of an incident which I will relate now.
109. A Rohilla (Pathan) came to Shirdi and was attracted by
Baba’s virtues. He stayed there for a long time and lovingly
devoted himself to Baba.
110. He was hefty like a male-buffalo. He was self-willed and
cared for no one. He wore only a ‘kafni’ upto his ankles and
came and lived in the Masjid.
111. Whether it was day or night, whether it was in the Masjid or
the Chavdi11 he would recite the verses from the Koran at a
high pitch, with extreme enthusiasm and full freedom.
112. Maharaj was Peace Incarnate. But the villagers were very
weary. Even at midnight his continuous recitation would
disturb everybody’s sleep.
113. During the day, the people had to toil in the hot sun, in
the fields and forests. At night, they could not get
undisturbed sleep. Therefore the people were annoyed.
114. May be, Baba was not troubled. As for the people, they felt
that they had committed a great sin. No peaceful sleep at
night. They were annoyed with the Rohilla.
115. They were on the horns of dilemma. How long could they
endure this? Day and night, this nuisance was a big problem
for them. They were greatly worried.
116. Rohilla was, as it is, a head strong person. To make matters
worse, he had Baba’s strong support. He became more

uncontrollable than what he was before and gave himself
airs.


117. He became arrogant and disdainful and behaved insolently
with the people. He behaved more recklessly than before and
the whole village turned against him.
118. Sai being very kind hearted, like a mother, always shielded
those who surrendered to him. Therefore all the villagers
came to him and entreated him.
119. But Baba paid no attention. On the contrary he told the
villagers: “Do not harass the Rohilla. He is very dear to
me.
120. This Rohilla’s wife is a virago and not ready to stay with
him. She is eager to come to me by eluding him.
121. That virtueless woman does not observe the veil. She is
without modesty and shameless. If driven out she comes back
forcibly into the house.
122. As soon as he stops shouting12, the wicked woman seizes the
opportunity to enter. When he shouts she flees, leaving him
pure of speech, body and mind. That gives me profound
happiness.
123. No one should oppose him. Let him shout to his heart’s
content. I cannot pass the night without him. I have great
pleasure because of him.
124. Shouts of this type are greatly to my advantage. In this way
the Rohilla is benevolent and makes me extremely happy.
125. Let him shout as he pleases. In that itself is my wellbeing.
Otherwise, that wicked wife will trouble me.
126. When he himself gets tired, he will keep quiet
automatically. Your purpose will be served and that wicked
woman will not trouble me”.
127. When Maharaj said so, any further effort was futile. If
Baba’s mind is not disturbed, then why should we be
concerned.
128. As it is, the Rohilla was very enthusiastic. Moreover, he
was now licensed by Baba.13 So he started to recite the
Koranic verses very loudly and created chaos.
129. The people were amazed at Baba’s forbearance. Instead of the
splitting headache, the shouting sent him into rapture.

130. How horrible were the shouts! It was a wonder that they did
not parch his throat! But Baba still persisted in telling
all: “Do not admonish him”.
131. Outwardly, the Rohilla appeared to be a mad Moslem saint,
but he respected Baba greatly. Happily, according to the
tenets of his religion, he would recite the verses of the
Koran.
132. He did not care whether his own voice was soft or shrill. No
sooner was he inspired that he would start shouting the name
of God.
133. Nature had endowed him with a rattling voice. He regularly
and constantly shouted “Allah Ho Akbar”14 and the verses
with great joy.
134. Baba disliked association with one who loathed God’s name.
Then why would he think of driving away the Rohilla when he
was continuously repeating God’s name?
135.“Wherever my devotees are singing my praises I am present
there. There I am without rest, alert and without sleep”. As
if it were to prove the utterance in the Bhagvat Gita that
Baba behaved in this way!
136. The Rohilla subsisted on whatever he got by way of alms or
else went hungry occasionally. How could he have a wife who
could go and bother Baba?
137. The Rohilla was reduced to penury. How could he have a
marriage or a wife! Baba was a celibate from childhood. So
the whole story was allegorical.
138. Let him sing with a loud voice. Baba is satisfied by the
recitation of the verses. He listened to them day in and day
out. Sleep was like poison compared to the verse.
139. Compared to the enlightening preachings of the verses, the
complaints of the villagers were hollow. This was a strategy
followed by Baba to give the villagers the correct
perspective.
140. In this manner Baba conveyed the lesson to one and all that
he liked the Rohilla’s company because he loved God’s name.
141. The things perceived one who perceives and that which he
perceives (all the three), is God for him. Such a person,
whether he be a Brahmin or Pathan, is regarded as the same.
142. Once, after the noon Arati, when the people started
returning home, Baba spoke sweet words from his lips. Hear
them.

143.“Wherever “Wherever you are, and whatever you may be doing, always
bear it in mind that I shall continue to be informed of the
minutest details of your deeds.
144. In this manner, as I am described, I dwell in the minds of
all. I am in the hearts of all, all pervading. I am the Lord
of all.
145. I fill the entire creation, within and without, to the point
of overflowing. This universe is directed by God and I am
the one who holds the reins.
146. I am the Mother of all beings. I am the equilibrium of the
three gunas15. I promote the activities of the senses. I am
the Creator, the Preserver and the Destroyer.
147. One who concentrates on ME, for him nothing is difficult.
But the moment he forgets ME, Maya will attack him.
148. Whatever is perceived is my image only, whether it be a
worm, an ant, a poor wretch or a king”. This immeasurable
universe, consisting of mobile and immobile things – these
are Baba’s own image.
149. What a delightful indication! There is no difference between
the sages and God. Without any distinction they take form
for the benefit of the universe, consisting of the movable
and the immovable.
150. If one wishes to surrender at the feet of the Guru, one
should sing the praises of the Guru or recite the life-story
of the Guru or listen to the tales about him with devotion.
151. One who is desirous of obtaining knowledge should listen so
intently that he becomes one with the preaching, with
assimilation. Thus the Supreme Energy will appear before him
and the mind will be elevated.
152. Even if one is engrossed in worldly affairs and one chances
to hear the tales of a saint, without making the slightest
efforts, they will still do good because such is their
nature.
153. Then if they are listened to with faith and devotion, how
much good can be gained! Oh! Listeners, just think, in your
own interest.
154. The devotion to the Guru’s feet will develop and the wellbeing
will tremendously increase gradually. No other rites
or rituals are necessary. The Supreme Good will be attained.
155. Once the mind is disciplined in this way, the longing to
listen to the stories will increase. The bonds of sense

objects will easily break away and extreme happiness will
pervade.


156. Hearing these sweet words of Baba, I resolved not to take up
any service any longer but to devote myself entirely to the
service of the Guru.
157. But my mind kept hovering around Baba’s assurance “He’ll get
employment easily” and wondered if I would get proof of it.
158. Can Baba’s words prove false? That will never come to pass!
I might again start working amongst people but it will not
be beneficial for me.
159. It is true that Anna spontaneously inquired about me.
Nevertheless, it was not as if it was not my desire also.
But this is not the fate which would befall me.
160. In the heart of my hearts, I also sought employment to
support my family. And Sai offered me a sugar-coated pill by
the way of a remedy.
161. That medicine with the hope of something sweet (to follow)
I drank, and I became fortunate. A job came16 unexpectedly
and I accepted it out of desire for money.
162. Even if it is jaggery, one will be tired of eating it
continuously. I preferred licking the finger dipped in the
honey of Baba’s preachings.
163. The job was not permanent. It ended as unexpectedly as it
came. Baba made me stick to what I was doing to enjoy the
pleasure of being with him in one place.
164. This universe full of animate and inanimate things is a
manifestation of God. But God is beyond even the universe;
and, the Supreme Spirit beyond all.
165. God is not separate from the worldly affairs. But the
worldly affairs are different from God. Because the world
receives the energy from Him and thrives upon it, God is the
basis of the world.
166. Please understand that there are eight ways17 of worshipping
God, by doing pujas of images, sacrificial fire etc. But
compared to everything the Guru is the best.
167. Krishna himself was the Supreme Brahman. Yet He bowed at
Sandipani’s feet, and said: “Remembrance of the Sadguru is
the surest way to please ME, who is Narayana.

168. Singing the praises of the Sadguru rather than MY praises is
dearer to me a thousand fold. Such is the excellence and the
profound significance of the Sadguru”.
169. He who turns his back on the praise of the Guru is an
unfortunate sinner. He endures the painful cycle of births
and deaths and becomes the cause of his own ruin.
170. Birth and death, follow one after the other. This is an
endless Circle. Hence let us listen to these tales to
achieve our own deliverance.
171. Even casual words uttered by the saints break the bonds of
false knowledge and save us in times of calamities. So let
us all assimilate these stories.
172. We do not know what the future will be and what help they
would give (at such moments). This is the play of the
almighty. The loving devotee is just a spectator.
173. Being without any intelligence or wisdom, how would I
explain the good fortune befalling me that I should have a
powerful Guru like Sai? This is also his leela.
174. I have already narrated the purpose of this book and the
assurance given to me (by Baba). Due to Him, the direction
was received of the distinction of You and I, and of
worship.
175. Now, you listeners will be listening, in the next Chapter,
to an account of how Samartha Sainath appeared in Shirdi.
176. All of you, young and old, simple and believing, spare a few
moments from your worldly life and listen to this unique
story of Sai.
177. Though Sai is himself an incarnation, he, remaining
unaffected, enacts various roles just like a householder
engrossed in his daily life; and, acts according to the
dictates of Maya.
178. “Samartha Sai”! With this ‘mantra’, for those who serve at
his holy feet, he moves the strings for the deliverance of
his devotees from worldly existence. Sacred is his life
story.
179. In brief, holy is the story of Sai. The hearts will be
purified of those who recite and those who listen.
180. Listening to the stories with love will dispel all worldly
afflictions. Sai, the cloud of mercy, will shower grace;
and, complete and pure knowledge will appear.

181. Sloth, a wandering mind, attachment to sense-objects and
indulgence of the palate – these are the obstacles which
come in the way of listening. Steer clear of these and the
listening will become a happy experience.
182. You do not need ceremonies to complete the rituals, you do
not need fasting to torture the body; you do not need to
visit the tirthas. It is sufficient to listen to the story.
183. Genuine love and awareness of the core of devotion will
easily lead to the attainment of the highest good; and
incorrect knowledge and the knowledge of the two-fold nature
will be destroyed.
184. You need not make efforts for other means. Let us listen to
the Saicharita. It will exhaust all karma, of the past and
the present life, which results in rebirth. Not the least
effect will remain of them.
185. As a miser, wherever he is, has his mind fixed on his hidden
treasure, day and night, in the same easy way Sai should
dwell in our minds.
May there be well-being! This is the end of the third chapter
named “The Consent given to Write this Book” 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.
Celebrating praises of God with music and singing.
2.
Deity of Speech.
3.
A fabulous mountain, round which all the planets are said to
revolve. It is also said to consist of gold and gems.
4.
The moon-gem.
5.
Four castes i.e. brahmins, kshatriyas, vaishyas and sudras.
6.
Four stages of life i.e. brahmacharya, grihistha, sanyas and
vanaprastha.
7.
Detailed in Chapter 9.
8.
With attributes and physical form.
9.
Bird fabled to drink water only from the clouds, and therefore
supposed to be eagerly expectant of rain.
10.
Damodar Ghanshyam Babare – referred to further in Chapter 24.
11.
Village hall – meeting place.
12.
His ‘Kalmas’ or verses from the Koran.
13.
The Marathi saying is : “The month of Falgun had arrived”,
meaning thereby “spring had come” – in short he blossomed forth.
14.
God is Great.

15.
The three are Rajjas, Satva and Tamas, which are the constituent
qualities of nature.
16.
For six months, the author worked in the Secretariat thanks to Mr.
Mead whom he met unexpectedly when he went to the Office of the
Accountant General to collect his pension (this was in 1921). Mr.
Mead had been known to the author as he had served him as a head-
clerk and Marathi tutor, when he was Chief Secretary of Government
of Bombay and Assistant Collector.
17. Actually, classically, nine modes of Bhakti are given (1)
Shravanam (hearing of the Lord’s leelas or kathas); (2) Kirtanam
(musical chanting of His name/leelas/kathas); (3) Smaranam (remembrance
of the Lord); (4) Padasevanam (service of His Feet, service of the Guru,
Parents, Country and Humanity); (5) Archanam (offering of flowers,
sacred leaves); (6) Vandanam (prostrations before the Lord and mental
prostrations to every being); (7) Dasyam (having a relationship of
Master and servant with the Lord); (8) Sakhyam (having an attitude of
friendship with the Lord); and (9) Atma Nivedanam (total surrender to
the Lord).
Blessed are the tales of the saints that penetrate into the consciousness through the ears
and cleanse the bodily ego and destroy the sense of duality. (Ch.3, ovi 47)