CHAPTER-4

4


The Appearance of Sai Samartha


I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.


I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.

1.
In the previous two chapters, the invocation was
accomplished. Then the purpose for writing this book was
told; and, the qualifications of the author to write,
introductory reasons and framing of definitions were
discussed in detail.
2.
Now, for what reasons do the saints take birth on earth, and
the sinfulness of the human beings, which leads to their
appearance on earth.
3.
Oh! you honoured listeners! I am a particle of dust at your
feet. Pay attention – is the favour I ask of you, which I am
not ashamed to do.
4.
As it is, the biography of a saint is pleasing. Moreover,
Sai’s story is like nectar, When the numerous devotees of
Sai partake it, they are full of happiness.
5.
Brahmins are neglecting the duties of caste and birth. The
low castes are trying to pass themselves off as Brahmins.
The religious teachers are disrespected and the people try
to bully others.
6.
Nobody cares for the dictates of religion. In every house
all are self-styled scholars. One tries to overpower the
other and nobody listens to anybody.
7.
Drinks and eatables which are forbidden are savoured. Right
behaviour and right thinking – all these are completely
disregarded. And Brahmins actually eat meat and drink
liquour openly.
8.
Under the garb of religion, they indulge in atrocities; and
spread hatred amongst the sects because of which people are
harassed.
9.
When the Brahmins are reluctant towards daily bath and
offering of prayers; when the orthodox are reluctant to
practise the religious rites; and the yogis are reluctant to
do recitation and prayers with deep concentration – then the
time is ripe for the saints to take birth.

10.
When people believe that happiness consists only in society,
wealth, status, progeny and family and turn away from
spiritual values, then the saints manifest themselves.
11.
They lose the highest good because of the decline of dharma.
In order to bring about a revival of dharma the saints
appear.
12.
When people, to the detriment of their health, longevity
and prosperity, go astray in pursuing their sexual needs,
and completely miss the chance of their upliftment, at such
times saints take birth.
13.
To protect the religion of Vedic Hinduism, to annihilate the
sinfulness and to protect the down-trodden, poor and weak,
the saints incarnate on this earth.
14.
The saints themselves are liberated souls and are always
ready for the betterment of the weak. They take birth only
for the sake of others and have no self-interest.
15.
They build the foundation in the form of renunciation around
the sanctum sanctorum of active worldly life; build the
temple of ultimate good and easily elevate the devotees.
16.
By working for religion and for the awakening of religion,
they achieve their mission in life; and having fulfilled
their goal they give up their mortal coil.
17.
The individual soul is itself the Supreme Spirit which gives
joy to the whole world. And the Supreme Spirit is the Guru
Himself – Shankara, the giver of bliss.
18.
He is the transcendent abode of love. He is eternal,
constant and unchangeable. He is beyond space, time and
matter. He is beyond definition – indefinable!
19.
The four modes of speech viz. ‘para’ (that which only the
yogis practise and is symbolised by the mystic syllable
Aum); ‘pashyanti’ (speech in the second stage which has its
seat in the mind); ‘madhyama,’ (speech in the third stage
which has its seat in the trachea); ‘vaikhari,’ (articulate
utterance) have failed to describe Him; and even the wisdom
and ingenuity of the Vedas have accepted defeat and taken
recourse to the negative description “Neti, Neti” – not
this, not this.
20.
The six shastras1 and their six philosophies have avoided
describing Him. The puranas and the kirtans have also become
weary. Praying with the heart, body and mind is the only
means to understand Him.
21.
Such is the life story of the Saint Sai whose deeds are
extremely mysterious. By listening to the pure story why
should the ears be not purified?
22.
He is the moving force behind all the sense-organs. He gives
inspiration to write the book and because of him the writing
of the biography is orderly and effortless.
23.
He resides in everybody’s heart, he is the dweller within
and without, he is all pervading. Why should I then
unnecessarily worry. For what?

24.
When I recall his virtues, one by one, my mind comes to a
standstill. How will my words be able to describe him? It is
best to keep silent with respect to him.
25.
The nose should inhale the fragnance of the flower; the skin
should know the difference between hot and cold by the
touch; the eyes should enjoy the beauty – thus the senses
make themselves happy.
26.
The tongue knows the sweetness of the sugar but cannot
express it; similarly, I am unable to describe the virtues
of Sai.
27.
When the Sadguru determines he himself will give the
inspiration. He puts into words that which is undescribable,
through his chosen men.
28.
My saying this is not just a formality. These words are not
just superficial. These words are genuinely sincere and I
pray for your respectful attention.
29.
Like Gangapur, Narsimhawadi, Audumbar and Bhillawadi,2 so
also at the banks of the Godavari the holy place of Shirdi
is situated.
30.
The holy banks of the Godavari, the holy waters of the
Godavari, the cool breezes of the Godavari – these all
destroy the darkness of the material world.
31.
The sanctity of the river Godavari is renowned all over the
world. Hers has been the land of saints, one nobler than the
other.
32.
There are many holy places on the banks of the Gomati3 whose
waters wash away the sins. Drinking the water and bathing in
it cures the ills of worldly existence. This is described in
the Puranas.
33.
That Godavari of Ahmednagar district, of Kopergaon Taluka,
shows the way to Shirdi, which is near to Kopergaon.
34.
As you cross over to the opposite bank of the Godavari, at a
distance of about six miles, as the tonga4 enters Nimgaon,
Shirdi is immediately within sight.
35.
Nivritti, Dñyandeo, Muktabai, Namadeo, Janabai, Gora Kumbhar
(the potter), Gorai Tukaram, Narhari, Narsibhai Mehta, Sajan
Kasai (the butcher) and Savta -Mali (the gardener)....
36.
these have been the saints of yore. At present, also, there
are a number of them, who regard the whole world as one
family, and are the support of the sorrowing and the
miserable.
37.
Ramdas, the foremost of the saints, left the banks of the
Godavari and appeared on the banks of the Krishna, for the
deliverance of the world.
38.
So also Sai, the great Yogeshwar (ascetic), by the great
good fortune of Shirdi, for the sake of the deliverance of
the world, appeared on the banks of the Godavari.

39.
“Paris” turns iron into gold. Similar are the saints to the
“Paris”. The deeds of the saints are out-of-the-ordinary.
They give their own image to the devotees.
40.
Transcending all distinctions and seeing the Brahman
manifested in the whole universe, they only see the glory of
Brahman reflected uniformly in themselves and in the world
around.
41.
In this way, when there is realisation that the whole
universe is one’s own self, how can the happiness be
described? It will lead to the experience of the highest
good.
42.
When one attains such oneness, why should there be any
enmity or fear of anybody? You need to resort to no one
else.
43.
Like Damaji at Mangalvadi, Ramdas at Sajjangad,
Narsimhansaraswati at Wadi, so Sainath was at Shirdi.
44.
Difficult and impassable, as the worldly existence is, he
had triumphed over it. Peace was his ornament and he was the
treasure-house of knowledge.
45.
He was the haven5 of the Vaishnavites, the most benevolent
among the benevolent. In bestowing spiritual knowledge, he
was the avatar of Karna6. Sai is the quintessence of Truth.
46.
Without any attachment to the perishable, absorbed in his
own self, he concentrates on the single goal of the Supreme.
Indescribable indeed was the state of his being.
47.
Unaffected by the worldly abundance or the absence thereof,
unmoved by the joys and sorrows of the other world (what is
to happen after death), his heart was as pure (clear) as a
mirror and his speech showered nectar.
48.
The king, the pauper, the poor, and the meek were all equal
in his eyes. He was beyond honour or insults. He saw God in
every living being.
49.
He behaved ordinarily with all people, witnessed the dance
and frolic of the Muralis7, listened to the songs and gazals,
swaying to them (with great relish) but his inner state of
samadhi was absolutely undisturbed.
50.
The name of Allah was imprinted on his heart. He sleeps when
the world is awake; he is awake when the world is asleep.
His nature is like a peaceful deep ocean.
51.
It is difficult to determine through which “Ashrama”8, or
stage of life, he was passing; or, the exact state of his
activity. Very often he did not even move from his seat but
he knew everything that was happening.

52.
Outwardly there was a durbar-like grandeur; he talked of a
thousand and one (innumerable) things. This was a permanent
show arranged by him. But inwardly he was committed to
silence.
53.
He used to stand leaning against the wall, take rounds in
the mornings and the afternoons, going to the Lendi or the
Chavadi. But undisturbed was the state of self-realisation.
54.
I do not know in which birth, at what time, on what
occasion, in what way, I performed the penance as the fruit
of which Sai took me under his wings.
55.
Should I call this the fruit of my penance? But, no, I am
born sinful. It is Sai himself who is kind and loving; and,
definitely it is his grace.
56.
Although born a “Siddha”9 his ways were those of a
“Sadhaka”10. He had no pride and was full of humility; and,
he pleased everyone.
57.
Just as Eknath and Dñyaneshwar brought glory to Paithan and
Alandi, so also Sai made Shirdi a celebrated place of
exaltation.
58.
Blessed are the blades of grass and stones in Shirdi which,
without any effort, were able to kiss Baba’s feet, everyday,
and were able to bear the dust of his feet on their heads.
59.
For us Shirdi is Pandharpur. Shirdi is our Jagannathpuri,
Dwarka, Gaya, Kashi – Vishweshwar (name of temple). Shirdi
is our Rameshwar10a.
60.
Shirdi is our Badri-Kedar, Shirdi is Nashik-Tryambakeshwar,
Shirdi is Ujjain-Mahakaleshwar, Shirdi is MahabaleshwarGokarn10b.
61.
The very association with Sai in Shirdi is like the study of
Nigamas (Vedic scriptures) and Agamas (post-Vedic scriptures
of major sects like Shaiva, Shakta and Vaishnavas), and the
healing touch in the afflictions of life. He is the easy way
to the supreme goal.
62.
Samartha Sai’s darshan is itself a means for our union with
the Divine; and by conversing with him our sins are washed
away.
63.
Pressing his feet is like bathing at the confluence of the
three rivers (Ganga, Yamuna and Saraswati). And, partaking
of the water washings of his feet uproots all desires.
64.
His command is like a Vedic sermon for us. Purifying and
sacred, in every sense, are his udi (Sacred ash from his
Dhuni) and his prasad (sacramental food).

65.
Sai is, to us, the Supreme Brahman, the highest spiritual
bliss. Sai is our Sree Krishna, Sree Rama; and Sai is our
rest and refuge.
66.
Sai is beyond the two-fold nature of the world, never sad or
happy, always engrossed in his own self, and permanently in
the Brahman.
67.
Shirdi is the centre, but Baba’s realm is far and wide. It
extends upto Punjab, Calcutta, North India, Gujarat, Deccan
and Karnataka.
68.
The Samadhi of Sai at Shirdi is a gathering place for all
the saints. Every step on the way to it severs one link of
the chain of worldly existence.
69.
A mere darshan of his Samadhi is the fulfilment of one’s
life. How can I describe then the good fortune of those who
have spent their lives in his service?
70.
Over the Masjid and the wada, rows of beautiful flags
flutter high in the sky which seem to beckon the devotees.
71.
Baba is a renowned saint whose fame has spread far and wide.
Some vow to him in faith for the fulfilment of their wishes,
while some attain inward peace by a mere darshan of him.
72. Whatever may be the secret wishes of anyone, whether pure or
unscrupulous, their mind is at peace at the very sight of
him. People are therefore surprised in their heart of
hearts.
73.
The same marvellous vision, which one has at the sight of
Vitthal and Rakhumai at Pandharpur, is experienced in Shirdi
by Baba’s darshan.
74.
If anyone feels that this is an exaggeration, then listen to
the words of Gaulibuva, who was a firm devotee of Vitthal,
to dispel all doubts.
75.
He is a “varkari” (regular visitor) of Pandharpur. As he
visited Pandharpur every year, he also visited Shirdi once a
year. He loved Baba very much.
76.
Buva was accompanied by an ass and a companion who was also
his disciple. He continuously chanted “Ram – Krishna –
Hari”.
77.
He was 95 years old. He spent four months of the monsoon on
the banks of the Godavari and stayed for about eight months
at Pandharpur. He visited Baba every year.
78.
Gazing at Baba in all humility, he would say : “This is
Pandharinath incarnate, protector of the destitute, the
merciful.

79.
Can anyone become a saint by wearing dhoties with silken
borders? To become a saint what is required is hard penance
till the bones wear out thin and blood becomes water.
80.
Can one attain God-hood without efforts? This is Pandharirao
incarnate. The world is ignorant. Believing this firmly,
perceive the divinity behind it”.
81.
These are the words of the great devotee, who loved
Pandharinath. Compared to him, what experience can a humble
man like me boast of? Let the listeners’ own experiences be
the best guide.
82.
Baba loved the “Nama-Smarna”. He himself constantly
repeated the words “Allah-Malik”. He would arrange for a
seven day ceaseless chanting of the “Nama” in his presence,
day and night.
83.
On one occasion, Baba commanded Das Ganu11 to conduct such a
seven-day chanting, when Das Ganu sought an assurance from
Baba that then Vitthal should appear in person.
84.
Baba laying his hand on his heart assured him with
confidence and told him firmly “Yes, of course, Vitthal in
person will appear. The devotee should be full of faith.
85.
Dankapuri of Dakurnath, or Pandhari of Vitthal, or Dwarka
Nagari of Ranchod are here only, in search of which you need
not go a long distance.
86.
Is Vitthal going to come from anywhere else, leaving his
private quarters? He would appear here, springing up out of
the intense devotion of the devotee.
87.
By serving his parents Pundalik captivated the God of Gods.
Seeing Pundalik’s devotion, the Lord stood on the brick and
waited”.
88. After the seventh day of the chanting, Baba’s
words came true and it is said that Das Ganu
had darshan of Lord Vitthal at Shirdi. Thus
Baba’s prediction was experienced and
verified.
89.
Once when Kakasaheb Dixit was in meditation,
after his routine morning bath, he got
darshan of Vitthal.
90.
Later on, when he went for Baba’s darshan,
Das Ganu Maharaj
Had not Vitthal Patil come?
Baba surprised him by asking: “
Did you meet him?


91.
That Vitthal is very elusive. Hold to him firmly otherwise
he will slip away, if your attention wavers even for a
moment”.

92.
This episode took place in the morning. Again, in the
afternoon, see further evidence of the joyous appearance of
Vitthal.
93.
A hawker from another place outside Shirdi came to the
village with the intention of selling twenty to twentyfive
beautiful pictures of Vitthal.
94.
It was the exact replica of the image which was seen in the
morning meditation. Dixit was surprised and he recalled
Baba’s words.
95.
Dixit very lovingly purchased one of the pictures by paying
the price to the seller and installed it with devotion for
the daily worship.
96.
There is another beautiful episode of the worship of Vitthal
being equivalent to offering respect to Sai. Listen to it
with joy and happiness.
97.
Bhagwantrao Shirsagar’s father, one of the leading devotees
of Vitthal, often went to Pandharpur.
98.
There was an image of Vitthal in the home. But when the
father passed away, the performance of the puja, offering of
the ‘naivedya’12 etc. was stopped. Even the rituals at the
time of death anniversary were discontinued.
99.
Bhagwantrao also gave up the annual pilgrimage to
Pandharpur. But when he went to Shirdi, Baba recalled his
father and said : “He was my friend.
100. He is my beloved friend’s son. That is why I have dragged
him here. He does not offer naivedya. He starves me also.
101. He keeps Vitthal also hungry. Therefore, I brought him to
Shirdi. Now I’ll remind him and make him do the puja”.
102. Once knowing that it was “Parva” (holy time), Das Ganu
wished to bathe at Prayag Tirth and came to Baba to take his
permission.
103. Baba, in return said : “You need not go that far for it.
This itself is our Prayag bank. Have strong faith in your
heart”.
104. Oh, how can I praise Baba’s greatness! As Das Ganu put his
head at Baba’s feet, water trickled out from both his toes
as if it was the water of Ganga and Yamuna, oozing out.
105. Having witnessed this miracle, Das Ganu was overcome with
emotion. What a great favour was bestowed on him by Baba!
Tears sprang from his eyes.
106. His speech was inspired. Love brimmed up in his heart. He
felt satisfied only after describing Baba’s immeasurable
greatness and wonderful deeds.

107. To gratify the eagerness of the listeners, I shall insert
the sweet song composition here:Song


O Sadgururaya, boundless is your power and marvellous your deeds,
You are the kind one who is the ship which takes the animate and
inanimate beings across the worldly ocean. (Refrain).


You transformed yourself into Veni-Madhav (Vishnu) and made your
feet into prayag here. You showed the currents of Ganga and
Yamuna flowing from your toes. (1)


You are Brahma (born of the lotus), Vishnu (Lord of Kamala) and
Shiva, the embodiment of the Trinity. And, on this earth, you
manifest as Sai, the Samartha. (2)


In the early morning, like Brahma you utter words of wisdom; And,
sometimes, you exhibit your violent nature and frightening
appearance of Rudra, resorting to the quality of Tamo guna. (3)


Sometimes like Sree Krishna, you indulge in child-like pranks;
And become the swan in the lake of the devotee’s heart. (4)


If we call you a Muslim, then you have love for “Gandha”
(sandalwood paste); If we call you a Hindu you always happily
reside in the Masjid. (5)


If we call you rich, you are seen going about begging alms; If we
call you a fakir, then with your favours (your generosity) you
have put Kuber to shame. (6)


If we call your house a Masjid then fire is seen burning there;
The dhuni (pit kindled with woodfire) always burns to distribute
“Udi” to the people. (7)


From morning the devotees in their simplicity come and worship
you; And when the sun is at its zenith at noon, your ‘arati’ is
performed. (8)


Devotees stand all around you like attendants of Gods and holding
whisks and swishes in their hand fan you. (9)


Horns, Clocks, Shenai, Gongs, Bells resound; And attendants in
Uniforms (mace bearers) wearing belts proclaim your glory at the
gates. (10)


At the time of the Arati you look like Vishnu; And at dusk, as
you sit before the Dhuni, you appear as Shiva (the destroyer of
Cupid). (11)


Such Leelas of the Trinity, manifested in you, are experienced by
us daily, O Baba Sai! (12)


Even when such is the case, my mind wanders idly. Now this is my
request to you, Baba, make it steady. (13)



The vilest of the viles, and a great sinner, I take refuge at
your feet. Please ward off the three-fold afflictions of Das
Ganu. (14)


108. Be it so. To expiate the deadly sins, people take recourse
to the waters of the Ganga. But Ganga herself resorts to the
feet of the saints for washing away her own sins.
109. Leaving the sacred feet, it is not necessary to go on
pilgrimage to Ganga-Godavari. Listen to the sweet life and
praises of Saint Sai with devotion.
110. Just as by good fortune, Namdev was found by Gonai in
Bhimarathi river and Kabir in a mother-of-pearl shell by
Tamal in Bhagirathi river,
111. in the same manner, Sree Sainath appeared for the sake of
his devotees in the village of Shirdi, under a neem tree13 ,
at the young age of sixteen.
112. When he appeared, at that time itself, he was a realised
person. Even in dreams he had no passions. He had kicked
away and discarded worldly passions and “Mukti” 14 was, as
it were, decorating his feet like anklets.
113. No one knew where, or in which pious family, or of which
parents, Baba was born.
114. No one knew of his antecedents and people were at their
wits’ end trying to find out who his parents were.
115. Leaving behind mother, father, relatives, kin and kith and
caste, in fact all worldly ties, he appeared in Shirdi for
the good of the people.
116. One old woman of Shirdi, the mother of Nana Chopdar, has
been telling the mysterious and wonderous life of Baba.
117. So says she:-In the beginning this young lad, fair,
handsome and charming was first visible under the neem tree
sitting quiet and cross legged.
118. Seeing the form of that beautiful child, people were
extremely surprised to find him performing hard penance at a
tender age and for whom sun and shade were the same.
119. This state at a tender age amazed all the villagers, who
came from far and wide, to have the darshan of the boy.
120. He kept no company during the day; and in the night he was
never scared. From where has such a young child appeared,
everyone wondered.
121. He was very handsome. At the very sight of him, people felt
attracted towards him. He did not reside in anybody’s house
or go to anybody’s doorstep. Day and night he was found
under the neem tree.
122. Everyone was throughly amazed at the boy, so tender of age
and so good-looking, who lived in the open, day and night.
123. Everyone was wonderstruck that the boy outwardly looked like
a child, but in his deeds was greater than the greatest;
and, he was the incarnation of non-attachment.

124. One day, a strange thing happened. Lord Khandoba possessed
the bodies of a few persons who started roving around and
people started asking questions.
125.“Who are the fortunate parents of this little boy? and how
and whence has he come here? Lord Khandoba at least you find
out”. This was the same question from all.
126. The deity replied: “Go bring a pick-axe and dig at the place
which I show you. You will come to know the whereabouts of
the boy. Strike the pick-axe at this place”.
127. Then, near the border of the village, under that very neem
tree, after digging repeatedly, they found bricks at that
spot.
128. When they came to the end of the layer of bricks and moved
aside the lower half of the grinding-stone, which blocked
the entrance, they saw an underground cavern in which four
“Samai’s” (tall brass lamps) were burning.
129. The cavern was paved with limestone all round in which were
a flat wooden seat shaped like the cow’s face and a
beautiful rosary. And the deity said, “ This is where the
boy did penance for twelve years”.
130. All the people were surprised and asked the boy probing
questions. But the boy was highly mischievous and told them
altogether a different story.
131. He said: “This is the place of my Guru. This holy place is
my inheritance. I request you to maintain it as it is”.
132. So said Baba and people listened to him. But why does my
tongue utter that whatever Baba said was not the right
thing?
133. I am astonished at myself as to why I should hold this
opinion about Baba. But now I have understood that it must
have been said lightly to put the people off the scent.
134. Baba was humourous by nature. The cavern may have been his
own abode. But what does it matter if he attributed it to
his Guru! The importance does not diminish.
135. So be it. As per Baba’s orders, the cavern was closed up by
replacing the bricks, as he had said that it was his Guru’s
abode.
136. As the ashwatha and the audumbur15 trees are important, so
was the neem tree important for Baba. He loved it very much
and held it in high esteem.
137. Mhalsapati and others, who were the old residents of Shirdi,
used to bow down at that place, believing it to be the
Samadhi-sthan of Baba’s Guru.
138. Near the Samadhi, by observing twelve years of silence, Baba
had done penance. This became well known.

139. Sathe Saheb, one of Baba’s devotees, acquired the
surrounding land near the Samadhi and the neem tree, and
constructed a building with verandahs on all the four sides.
140. This is the same building and the same wada, which was the
original central meeting place of the pilgrims, which was
always crowded and there was a lot of hustle and bustle
there.
141. When Sathe built a platform round the neem tree and an upper
floor South-North, he indicated this underground cell when
the staircase was laid.
142. Under the staircase, facing South, is a beautiful niche,
opposite which is the platform, where the devotees sit
facing the North.
143.“On Thursdays and Fridays, after sunset, anyone who smears
the ground with cowdung and burns incense, even for a
moment, will be blessed by God”.
144. Perhaps the listeners in their hearts may suspect this
statement to be an exaggeration and question the truth of
it. But these are the very words of Baba and I have heard
them coming from the mouth of Baba.
145. This statement is not fabricated by me. Do not have the
least doubt about it. Those who have heard it directly are
still alive to bear testimony to it.
146. Later on, Dixit’s wada was built which housed larger
families. In a short time thereafter, a stone wada was built
there.
147. From the very beginning, Dixit was known as a man of
spiritual merit and was the very incarnation of devotion. He
had gone on a tour of England, where the seed of his own
devotion was sown.
148. At this stage, the listeners may question how, leaving aside
Mathura-Kashi-Dwarka, England which follows other religions,
can be instrumental in showing the way to the ultimate
Truth.
149. The listeners will naturally doubt. When it is clarified
they will be surprised. I hope all will pardon me if I
digress a little.
150. He had already accumulated enough religious merit by his
pilgrimages to Kashi, Prayag, Badrikedar, Mathura, Brindavan
and Dwarka.
151. Moreover, due to the good deeds of his father, his rare good
fortune, the outcome of the good deeds of his past births,
that he got the privilege of Sai’s darshan.

152. The root cause of the darshan was the fate to be lame, due
to a fall in England, when he was there.
153. Although outwardly it looked like an evil conjunction, the
outcome was a good omen,16 because it was fruitful and gave
the opportunity to have an association with Sai, which is
rare.
154. He happened to meet Chandorkar and heard about the fame of
Sai. Chandorkar said if Sai granted him his grace, the
lameness would disappear immediately.
155. But Dixit did not consider his lameness as a shortcoming.
The deficiencies of his mind were what he asked Sai to
remove.
156. What is the transient human frame but a collection of skin,
blood, flesh and bones which is but a means for functioning
in the material world. It does not matter if the leg remains
lame.
157. It was on the second of November 1909 that Dixit met Sai for
the first time and had a meritorious and purifying darshan.
158. Later on, in the same year, in the month of December he went
again to Shirdi for another darshan and thought of staying
on.
159. He first thought of disposing off some twenty-five shares of
his to build a tin shed which would be useful also to the
pilgrims.
160. Later on he decided to build a wada and find the auspicious
day for the laying of the foundation stone, in the following
year.
161. On the nineth of December, he took Baba’s permission and
considered that very day to be an auspicious one, for laying
the foundation stone.
162. Dixit’s brother, who otherwise would not have come even
after an invitation, had arrived on that very day for the
auspicious muhurat.
163. Dadasaheb Khaparde17 had already come there alone. He felt
awkward to ask Baba for permission to return home.
164. But on the tenth of December, Khaparde was allowed to leave
Shirdi and Dikshit to lay the foundation – both these
permissions were given on that day.
165. Another important event took place on this day. The bed-time
arati at the Chavadi was started on this day, with great
love and faith.

166. Later on, in 1911, the auspicious day of Ramnavami the
house-entering ceremony was accomplished according to the
usual rites.
167. Later, the rich Butti’s imposing building was also built on
which a lot of money was spent. But this money was proved to
have been well utilised for Baba was laid to rest there.
168. Now there were three wadas where there was none before. But
initially, it was Sathe’s wada which was very useful for
everybody.
169. This wada18 has also another significance, for on this spot
of land Baba had raised a garden of flowers with his own
hands.
170. The story of this garden will be briefly related in the next
chapter. Hemad, along with the listeners, rests his head at
the feet of Sai.
171. Waman Tatya supplied him with mud pots with which the great
Sai watered the garden which blossomed on a barren land.
Thereafter Sai disappeared.
172. Later Chand Patil met him near Aurangabad and Sai
accompanied him to Shirdi along with the marriage party.
173. Later he met Devidas; got acquainted with Jankidas; and,
Gangagir also came to his attention. The trio thus met at
Shirdi.
174. Then followed the wrestling bout with Mohideen after which
he moved into the Masjid. Then he developed attachment for
Dengle and the people started gathering around.
175
These are the stories and anecdotes which will be told in
the next chapter. Now Hemad surrenders to Sai and prostrates
before him, with singleness of heart.


May there be well-being! This is the end of the fourth Chapter
“The Appearance of Sai Samartha” of Sree Sai Samartha
Satcharita, written by the devotee Hemadpant, impelled by Saints
and virtuous people.


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


Notes:


1.
Sankhya, Yoga, Nyaya, Vaisheskika, Mimamsa and Vedanta.
2.
Holy places connected with Lord Dutta, Narasimha
Saraswati and Gondavalekar Maharaj respectively.
3.
Another name for Godavari.
4.
Horse drawn small vehicle.
5.
The maternal home.

6.
The celebrated warrior on the side of the Kauravas,
though he was actually the eldest brother of the
Pandavas. His identity was hidden from all. He was the
epitome of generosity.
7.
Females dedicated to God Khandoba.
8.
Four religious stages of a Brahmin’s life-Brahmacharya,
Grahastha, Vanaprastha and Sanyas.
9.
Self-realised Soul.
10. Student who is desirous of knowledge of experience and
is ready to undergo hardship for it.
10. a)+b) Places connected with Vishnu and Shiva
respectively.
11. The ordinary policeman who became a kirtankar, a poet
saint and author.
12. Fruits, flowers, milk and other choice eatables offered
with worship.
13.
Margosa tree.
14.
Salvation.
15. Ashwatha=Buddha found his realisation under it; Audumbur
has its link with Lord Dutta.
16. As auspicious as the conjunction of the planets Guru and
Prushya.
17.
Devotee from Bombay about whom more appears later.
18.
18. Butti’s wada.

After the seventh day of the chanting, Baba’s words came true and it is said that Das
Ganu had darshan of Lord Vitthal at Shirdi. Thus Baba’s prediction was experienced and
verified. (Ch.4, ovi 88)