6.
The Narration of the Story of
Ram-janam Celebrations
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.
Whether in the worldly or spiritual life, whenever the
Sadguru is the captain of the ship, he will steer the ship
along with the passengers to the opposite bank.
2.
The very word Sadguru immediately brings to mind Sai, as he
stands in front of me and blesses with his hand on the head.
3.
As soon as the boon-giving hand, which has the ‘udi’ from
the ‘dhuni’1, touches my head, my heart goes into a rapture
with inner happiness and my eyes brim over with love.
4.
How marvellous is the touch of the hand of the Guru which
has the power to destroy the subtle body, which is burnt to
ashes at the touch of the hand – the subtle body which
otherwise cannot be burnt even by the inferno at the
dissolution of the world.
5.
It can even steady the minds of those, who are annoyed even
by an accidental mention of God or by His tales, and speak
intemperately.
6.
As soon as he puts his lotus-like hand on the head, the
accumulated sins of many previous births are washed off and
the loving devotees of Sai are purified.
7.
Having seen the comely features, you are choked with extreme
bliss; tears of happiness roll down and the heart is
overwhelmed with “ashta satvik bhava”2.
8.
He awakens the thought of oneness, the inner happiness
reveals itself, it dissipates the two-fold nature because of
the oneness with God and evenly spreads unity.
9.
When one starts reading the sacred books and the puranas,
the Sadguru comes to one’s mind at every step. Sai is Rama
and Krishna and makes us listen to his own life-story.
10.
When listening to the Bhagvat (puran), Krishna himself
becomes the embodiment of Sai, singing the praises of
Uddhava3 for the good of his devotees.
11.
Even in casual conversation, incidents and stories of Sai’s
life unexpectedly are recalled to illustrate a point.
12.
Intent on writing, when you take up paper and pen in hand,
words elude you; but when he makes us write at his command,
it becomes difficult to cope with the flow of the words.
13.
The moment ego raises its head, he immediately suppresses
it. And by creating the awareness of higher consciousness,
he brings to the disciple a sense of fulfilment.
14.
When you surrender to the powerful Sai, body and soul,
virtue, wealth, love and deliverance are attained without
striving and unasked.
15.
The four-fold path of Karma (Action), Jñyana (Knowledge),
Yoga (Yogic Powers) and Bhakti (Devotion), though each is
distinct from the other, all lead to the same goal.
16.
The path of Bhakti is the thorny path, like the path through
the prickly Babul forest. It is full of pits and potholes.
One or two steps, in the right direction, takes you really
close to God.
17.
You should avoid the thorns and step forward. You will reach
the destination without fear. This is the only remedy, says
the Guru-mayi very clearly.
18.
When the orchard of the mind is watered by devotion,
detachment will grow, knowledge will blossom, union with the
Supreme Spirit comes to fruition and joy will burst forth,
avoiding the cycle of birth and death, as a certainty.
19.
The primeval Supreme Soul is self-existent. It is the threefold
concept, Sat-chit-anand (Truth, Consciousness and
Bliss). It appears by transformation, in the visual image;
and, actually, manifests for the sake of the devotees.
20.
As Brahman became manifest through its three-fold
attributes, Maya became active and stirring Satva
(Righteousness) Rajas (Activity) Tamas (Inertia) exhibited
her qualities.
21.
When a particular shape is given to clay, it is called a pot
rightfully; but when the pot breaks, it loses its name, form
and identity.
22.
The whole world is born of Maya and both are cause and
effect to each other. Thus Maya itself manifests, as it
were, with different limbs in the form of the world.
23.
If you look at the nature of Maya, before the existence of
the world, nothing is apparent. She was dormant in the
Supreme Consciousness. Though residing in it she was not
perceivable.
24.
Even if perceivable, it is actually the Supreme Self. When
it is not perceivable, then also it is the Supreme Self.
Thus Maya is the Supreme Self. It cannot be distinguishable
from the Supreme Self.
25.
In the beginning Maya created lifeless, immovable static
objects from the inertia quality and completed the first
part of her action.
26.
Afterwards, when the Supreme Self was conjoint with the
‘rajoguna’ of Maya, it revealed the mine of persipience of
essential activities, endowed with the aspects of both.
27.
Later on, out of the ‘satvaguna’ of Maya, was created the
intellect, which when combined with the divine bliss of the
Supreme Self completed the whole process of creation.
28.
Thus, Maya, susceptible to great modifications, till she is
motivated towards activity, does not create the things which
are above mentioned and the three gunas remain unmanifest.
29.
Maya cannot be apparent unless she performs actions
according to the three gunas. She can exist without
appearance and practise non-action (passivity).
30.
Maya is the creation of the Supreme Being, while the
universe is the creation of Maya. “All this is Brahman”
means that the world, Maya and the Supreme Being are all
united and one.
31.
Those who keenly desire and are intent on realising this
unity should refer to the Vedas and the Shrutis.
32.
The Vedas, Shastras, Shrutis, Smritis, teachers and
scriptures give us the knowledge, the discriminating
intellect and ultimate happiness.
33.
“In the home of my devotees, food and clothing will never be
lacking”. This is an assurance given by Sree Sai and the
devotees were aware of this.
34.
“Those who whole-heartedly worship me and lovingly always
serve me, I look after their well-being. This I know to be
my motto.”
35.
This is also the affirmation of the Bhagvat Gita. Sai says
to accept this as universal truth: “There will never be
shortage of food and clothing. Therefore do not hanker after
them.”
36.
“One should seek honour at the door of God; and should beg
only from God. Ask only for His Blessings. Worldly prestige
should be left aside.
37.
Why are you satisfied by the honour given to you by society?
And why are you infatuated by that? Rather seek through
intense devotion to move your chosen deity to compassion and
to express your joy through copious streams of satvik bhava.
38.
May you find joy in such striving. Let all the faculties be
seized with such a devotional urge so that the passions of
the senses may be transformed completely and sprout
devotional worship. What desire will then remain?
39.
May such devotion be your constant pre-occupation leaving no
relish for anything else. May the mind be engaged in
constant chanting of my name and let everything else be
forgotten.
40.
Then there will be no thought of body, home and wealth. The
heart will be fixed on the infinite happiness. The mind will
be balanced and serene; and it will find fulfilment in
itself.
41.
A contented mind is the surest sign of association with the
holy. How can a wandering mind be considered as being
surrendered to God?”
42.
Therefore, with full concentration, oh listeners, listen to
the explanation with faith. By listening to the Sai
Satcharita let your mind be inclined towards devotion.
43.
Along with the narration, you will feel contented. Your
wayward mind will find peace. Agitation will disappear and
you will achieve happiness.
44.
Now, we will go back to the earlier thread of the story
about the renovation of the Masjid and the kirtan about the
birth of Ram. Let us proceed with the narration.
45.
There was one devotee by the name of Gopal Gund4 who had
great devotion for Baba. He spent his time in ceaseless
chanting of Baba’s name.
46.
He had no children. Later with Sai’s blessings he begot a
son. His mind was thus happy.
47.
So Gopal Gund thought of holding a Yatra or an Urus5 yearly
in the Shirdi village. Everybody would be joyous.
48.
Tatya Kote, Dada Kote, Madhavrao and other leading devotees
approved of this idea and began to make preparations.
49.
But for such annual festivals, there was a certain
regulation. The permission of the District Officer was
required.
50.
When efforts were made to secure the permission, a perverse
Kulkarni6 from the village went against them and put
obstacles in the way.
51.
When the Kulkarni came in the way, look what was the result.
The District Officer issued an order that the yatra should
not be held at Shirdi.
52.
But to hold this yatra in Shirdi was also Baba’s wish and he
had commanded them to fulfil this along with his blessings.
53.
The villagers persevered and tried their utmost. The
authorities changed the earlier order and honoured the
wishes of the people.
54.
Since then, according to Baba’s wish, the yatra takes place
on Ramnavami. Tatya Kote looks after the arrangements and a
large crowd gathers.
55.
On Ramnavami day, devotional singing and worship take place
to the accompaniment of drums and other wind instruments.
People flock there from all four quarters in large numbers.
56.
Every year, two new flags are ceremoniously carried in
procession and tied to the dome of the Masjid and
permanently fixed there.
57.
Out of the two, one would be Nimonkar’s7 and the other, Damu
Anna’s8. They are taken with pomp in procession and they fly
high on the top of the dome.
58.
Now listen to the interesting account of how the celebration
of Ramnavami originated from the Urus, which is unusual –
the pleasure and glory of Shirdi!
59.
Originating from the Urus, Ramnavami was celebrated for the
first time in ‘Shake’ 18339; and, since then, it continues
uninterruptedly to be held to this day.
60.
The famous Krishna Jogeshwar Bhishma10 was the originator of
the idea of celebrating the birth of Ram, which he thought
would be greatly beneficial for all.
61.
Till then, it was only the Urus for which the
people participated. Since that year, the
beautiful festival of the birth of Ram took
place.
62.
Once, as Bhishma was peacefully sitting in
the wada, and Kaka11 was ready to leave for
the Masjid along with the puja paraphernalia,
63.
in his heart, he (Kaka) was thinking of Saidarshan
and outwardly he was enthusiastic
about the Urus. Kaka had come a day earlier to Shirdi for
the celebrations.
64.
Considering it an opportune moment, Bhishma asked Kaka:
“Would you give me help for a good cause that has inspired
me?
65.
Here, every year, Urus is held on the day which is also the
birth of Ram. Therefore, this is a natural opportunity to
hold the ceremony of the birth of Ram”.
66.
Kaka liked the idea and asked Bhishma to obtain Baba’s
consent. It would depend on his wish. Then, there would be
no delay in the work.
67.
But for the celebration, there would have to be a Kirtan.
That was a problem – for, where would one get a Haridas in a
small village? That was the only question.
68.
Bhishma said: “I would be the Kirtankar 12. You can accompany
me on the harmonium. And Radhakrishnabai13 would be prepared
to make the Sunthwada14 at the proper time.
69.
Come then let us go to Baba. Any delay for a good cause
poses problems. A good cause accompanied by promptness will
be executed efficiently.
70.
Come along, let us go and ask permission to perform the
Kirtan”. So saying, they both arrived in the Masjid, at that
time.
71.
No sooner had Kaka begun the worship, Baba on his own asked
what was the discussion going on in the wada and Kaka could
not think of an answer.
K.J.Bhisma
72.
Immediately Baba asked Bhishma the same question in a
different way. “What has Buva to say?” asked Baba of him.
73.
Then Kaka remembered and disclosed the intentions. Baba
liked the idea and it was decided to hold the celebrations.
74.
Next day, early in the morning, seeing that Baba had gone to
the Lendi15, a cradle was put in the courtyard with
ceremonial preparations for the Kirtan.
75.
The audience assembled. Later on, Baba returned on time.
Bhishma got up. Kaka sat down at the harmonium. Then Baba
sent for Kaka.
76.
“Baba is calling you”. Hearing this, Kaka got a shock. He
could not understand what had happened. ‘Let there not be a
fiasco’.
77.
On hearing Baba’s call, Kaka became scared. ‘Why has Baba
become so angry? Will the kirtan take place without any
difficulty?
78.
He walked ahead casting backward glances. He climbed up the
steps with fear. His steps were very timid. Kaka was
extremely worried.
79.
Baba asked him a question as to why the cradle was tied here
and having learnt in brief the story, the reason behind it
and the whole scheme, he was happy.
80.
Then, from the niche16 he took a beautiful garland and put it
round Kaka’s neck and gave another for Bhishma.
81. Having heard the question about the cradle, there was
anxiety all around. But when the garlands were put round the
necks, everyone was at ease.
82.
Bhishma was a versatile man, well-versed in narrating
“kathas”. The kirtan was very enjoyable and all the
listeners were very pleased.
83.
Baba too was very pleased. According to his consent, the
festival had taken place, along with bhajan, kirtan etc.
84.
At the time of the birth of Ram, the red ‘gulal’ powder17,
that was thrown about, went into Baba’s eyes and Baba became
enraged. He looked terrible like Narahari18, at the hour when
Rama was born in the palace of Kaushalya.
85.
The ‘gulal’ was just an excuse. The action implied the
fervour at the birth of Ram, who would destroy the ego, in
the form of Ravan, and wickedness in the form of Rakshas.
86.
Suddenly he was annoyed. He became, as it were, Narasimha19.
Then started abuses and curses, which were showered upon
all.
87.
Radhakrishnabai20 was quite concerned, as she thought that
the cradle would be broken into pieces. How can it be kept
in tact? That was the difficulty she faced.
88.
“Please untie, quickly untie” she was insistent. Kaka moved
forward to untie the cradle.
89.
Then Baba got very angry and rushed forward towards Kaka.
The untying of the cradle was forgotten and Baba regained
his composure.
90.
When, in the afternoon, Baba’s permission was sought, his
answer surprised everyone. “Why should you untie the cradle
in such a hurry? It is still needed”.
91.
What could this necessity be? Sai’s words are never spoken
in vain. When given thought, the realisation dawned that the
festival was not yet complete.
92.
The festival had progressed upto a stage. But till the dawn
of next day and until the time of ‘Gopalkala’21 the festival
could not be said to be complete.
93.
In this way, on the second day, after the Gopalkala and the
kirtan, Baba gave his consent to untie the cradle.
94.
Next year, Bhishma was not available. Balabuva Satarkar was
to be brought for the kirtan. But he had to go to Kavathe22.
95.
Therefore, Balabuva Bhajani, known as the “Modern Tukaram”
was brought by Kaka Mahajani and the festival was performed
at his hands.
96.
Even if he (i.e. Bhajani) had not been available, Kaka would
have performed the kirtan, because he knew by heart the
composition about Ramnavami composed by Das Ganu.
97.
In the third year, Balabuva Satarkar himself came to Shirdi
in time for the occasion. Listen to that incident with
respect.
98.
Having heard of Sai Baba’s fame, a desire arose to have his
darshan, but he wanted company on the way; and was wondering
how he would find someone.
99.
Balabuva was himself a Haridas (kirtankar) who hailed from
Satara but was living in Parel, Bombay, at this time.
100. At Brihad Siddhakavathe, in Satara District, there was a
devasthan23, where Buva did kirtan on Ramnavami day, every
year, for which he was paid annually every year.
101. Balabuva was connnected with two annual festivals there –
Ashadi Ekadashi and Ramnavami, falling in the month of
Chaitra.
102. According to a charter of the Mogul Emperor24, a sum of Rs.
2400/-had been alloted for the expenses of the Deity (Bade
Baba) and the arrangements were made by the institution.
103. For these two festivals, Buva was paid Rs. 30/-. But that
year there was a cholera epidemic at Kavathe and the
villagers were in difficulty.
104. Therefore, the Ramnavami celebrations were called off there.
Buva received letters from there to come the next year as
the village was deserted.
105. In short, he lost the opportunity to serve Ram and did not
also receive his allowance. But it gave him an opportunity
to go to Shirdi and, therefore, he met Dixit25.
106. Dixit was a great devotee of Baba. The desire to go to
Shirdi would be fulfilled if he takes it upon himself and,
along with personal gain, spiritual benefits will be
achieved.
107. So he told Dixit that, as his yearly stipend was temporarily
held back, he had thought of having Baba’s darshan and
performing the kirtan there.
108. Bhausaheb then replied that there was no certainty of
payment. To give or not to give was in the hands of Baba,
and even for the kirtan, permission would be required.
109. While this conversation was going on, Kaka Mahajani came
along unexpectedly and distributed “udi” as prasad of
Shirdi and this was considered to be a good omen.
110. Mahajani had just returned from Shirdi. He conveyed that all
was well there and thereafter returned to his residence.
111. Later on, Dixit very lovingly told Buva that he would ask
for Baba’s permission and if it was granted, he would
definitely let him know.
112.“As soon as you receive the letter, come to Shirdi. Do not
worry about the travelling expenses. You will not have to
bear them. Have no doubts about it”.
113. Later Dixit preceded (Balabuva). Baba gave his permission.
Balabuva came to Shirdi and had darshan to his heart’s
content.
114. Sai Baba got the elaborate festival of Ramnavami performed
in his presence with great love at the hands of Balabuva.
115. Balabuva was happy at heart. The objective had been
fulfilled. Sai was also pleased. Thus everyone’s wishes were
fulfilled.
116. His expectations were more than fulfilled. Rs. 150/-was
ordered to be received by him; and Buva was extremely happy.
117. Why shouldn’t Balabuva be happy? when Baba gave as much
earnings as he would have had in five years in Kavathe for
one festival. Thus he was indebted to Baba.
118. Later on when Das Ganu was once in Shirdi, Baba on being so
entreated, entrusted Das Ganu with the performance of the
kirtan at the festival every year.
119. Since then, till this day, the Janmotsav26 is celebrated with
a lot of pomp and pageantry. Food is distributed to the
heart’s content and the poor and down-trodden are happy.
120. At the main gate of the Samadhi Mandir, accompanied by the
music played by the traditional instruments (like changbada
and shehnai), the chant of Baba’s name resounds in the skies
and the atmosphere is suffused with joy.
121. Just as he had thought of the Yatra and the Urus, Gopal Gund
was inspired in the same manner, to give a new look to the
old dilapidated Masjid.
122. As the devotee Gopal Gund decided to renovate the Masjid by
his own hands, he got the stones ready.
123. But the renovation work was not ordained for Gund. The
occasion for this auspicious work arose later appropriately.
124. It appears that Baba wished that the renovation should be
done by Nana (Chandorkar) and afterwards the paving of the
floor should be done by Kaka (Dixit).
125. Accordingly, it happened later on. In the beginning, they
had got tired of asking for the permission. Then they made
Mhalsapati27 the mediator and Baba gave his permission.
126. So be it. When the paving of the floor of the Masjid was
completed in one night, then the next day itself Baba came
and sat on the ‘gadi’28.
127. It was in the year 1911 that the Sabha-mandap was
constructed. It was a difficult and Herculean task. It
involved a lot of hazards and people trembled with fear29.
128. This work was also completed by the devotees working at
nights, in the same way and under similar circumstances.
129. In the night, the pillars would be erected with great
difficulty and in the morning Baba would start uprooting
them. Again seizing the opportunity they would be re-
erected. Thus, everybody got exhausted.
130. Everyone girded up their loins, turned night into day, to
fulfil their objective, undergoing a lot of exertion.
131. Dixit thought that the site was a proper place to construct
the Sabha-mandap30 where there was earlier an open ground and
a small playground.
132. Putting in as much money as was needed, for iron columns and
angle-brackets, the work was finished, as and when Baba was
at the Chavadi31.
133. The devotees would turn night into day and erect the pillars
with much effort. But as soon as Baba returned from the
Chavadi, he would pull them out.
134. Highly incensed on one occasion, Baba caught Tatya32 by his
neck with one hand and with the other shook a pillar and
tried to uproot it.
135. He loosened it by shaking it; removed the head gear of
Tatya; kindled it by lighting a matchstick, and threw it
into the pit with anger.
136. At that time, his eyes looked like fire-balls. Who would
dare to look straight into them? Everyone had lost their
courage.
137. Immediately he put his hand in his pocket, took out a rupee
and threw it there, as if to mark an auspicious moment.
138. Curses and abuses were showered. Tatya was also very scared
at heart. It seemed a very difficult situation. How had it
all happened?
139. All the onlookers were surprised and distressed. What is
this bad omen to-day? How can this difficulty which has
befallen Tatya be warded off?
140. Bhagoji Shinde33 took courage and cautiously moved forward.
He also fell an easy prey and was given a sound beating by
Baba.
141. Madhavrao34 was also caught by him and received a shower of
brickbats. Whoever dared to intervene was similarly
“favoured” by Baba.
142. Who would venture to go before Baba? And how could Tatya be
rescued? As they were talking like this, Baba’s anger
subsided and he calmed down.
143. Promptly a shopkeeper was called and a zari-bordered
headgear was ordered. He, himself, tied it around Tatya’s
head, like a Rajah who bestows a mark of favour.
144. People wondered and did not know the reason for the anger
and this attack on Tatya and the reason for Baba making this
hullabaloo.
145. What was the reason for getting angry? And in the next few
moments turning into a pleasant mood? The root cause could
not be known by anyone.
146. Sometimes he was calm and talked lovingly. Sometimes, for no
apparent reason, in the twinkling of an eye, he would be
agitated unexpectedly.
147. So be it. Such are the stories of Baba. As I relate one I
recall another. Which should I narrate and which withold?
The tendency to diversify is not proper.
148. I have no preferences and make no choice. Whichever story is
appropriate for the occasion will fulfil the desire of the
listeners and fill their hearts with joy.
149. In the next chapter listen to the tales gathered from the
old people whether Baba was a Hindu or a Muslim. I shall
repeat what I have heard as best as I can.
150. How the money collected as dakshina35 was utilised for
renovation (of old temples); and how he mortified his flesh
through
‘dhoti-poti’ and ‘khand-yoga’.
151. How he toiled36 for the benefit of others and warded off the
difficulties of his devotees will be clarified in the next
chapter. The listeners will be pleased.
May there be well-being. This is the end of the sixth chapter
“The Narration of the Story of Ram-janam Celebrations” 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.
The sacred ashes from the fire lit by him which burns
eternal even to-day.
2.
The eight forms of Satvik changes/ecstasies that shake
the body and mind are: motionlessness, perspiration,
horripilation, indistinctness of speech, tremor,
paleness, tears and loss of consciousness.
3.
Krishna’s best disciple.
4.
He was Circle Inspector, of the Revenue Department, at
Kopergaon.
5.
Religious festival.
6.
Village Officer.
7.
Nanasaheb Nimonkar i.e. Shankarao Raghunath Deshpande.
8. Damodar Rasne of Ahmednagar.
9. AD 1911.
10. Author of the book of Aratis
11. Laxman Ganesh alias Kaka Mahajani.
12. Performer of Kirtans.
13. She was Sundarabai Kshirasagar, a child widow who had
come from Pandharpur by her own inclination to Shirdi
around 1907.
14. Sweetmeats with ginger.
15. Garden by the small stream.
16. Every Masjid has a niche to the west.
17. For auspiciousness.
18. Half lion avatar of Vishnu.
19. Half lion avatar of Vishnu.
20. She had provided the cradle for the festival.
21. Feasting and merriment, following the breaking of the
mud pot, filled with curds, parched rice, coins etc. The
pot is hung high and reached by the formation of human
pyramids by the merrymakers.
22. Brihad Siddhakavathe is a small place in Satara
District. Satarkar performed the Ramnavami Kirtan there
since years.
23. Institution.
24. Akbar. Even Shivratri was observed by the institution.
25. Hari Sitaram Dixit.
26. Ramnavami which is still celebrated at Shirdi.
27. Besides being the pujari of Khandoba Temple, he was a
goldsmith.
28. The sack-cloth was given up for a proper seat, with
bolsters.
29. Fearing obstacles for completion.
30. Covered courtyard for gatherings.
31. From December 10, 1909, Baba slept at the Chavadi on
alternate nights, and the night arati commenced being
sung there.
32. Tatya Kote Patil, beloved son of Bayjabai.
33. He was covered with leprosy. Yet he was such a great
devotee that Baba allowed him to massage him with ghee
from hand to foot, in the mornings, in the Masjid. It
was Bhagoji who carried the umbrella over Baba’s head
when he went to the Lendi in the mornings, with one
hand, carrying the water-can with the other, thus
accompanying Baba.
34. Deshpande, who was greatly loved by Baba, and who alone
could coax Baba and speak to him with familiarity.
35. Gift offering.
36. Laboured and served.
Originating from the Urus, Ramnavami was celebrated for the first time in ‘shake’ 1833;
and, since then, it continues uninterruptedly to be held to this day.
(Ch.6, ovi 59)
Tatya Ganpat Kote Patil
The Narration of the Story of
Ram-janam Celebrations
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.
Whether in the worldly or spiritual life, whenever the
Sadguru is the captain of the ship, he will steer the ship
along with the passengers to the opposite bank.
2.
The very word Sadguru immediately brings to mind Sai, as he
stands in front of me and blesses with his hand on the head.
3.
As soon as the boon-giving hand, which has the ‘udi’ from
the ‘dhuni’1, touches my head, my heart goes into a rapture
with inner happiness and my eyes brim over with love.
4.
How marvellous is the touch of the hand of the Guru which
has the power to destroy the subtle body, which is burnt to
ashes at the touch of the hand – the subtle body which
otherwise cannot be burnt even by the inferno at the
dissolution of the world.
5.
It can even steady the minds of those, who are annoyed even
by an accidental mention of God or by His tales, and speak
intemperately.
6.
As soon as he puts his lotus-like hand on the head, the
accumulated sins of many previous births are washed off and
the loving devotees of Sai are purified.
7.
Having seen the comely features, you are choked with extreme
bliss; tears of happiness roll down and the heart is
overwhelmed with “ashta satvik bhava”2.
8.
He awakens the thought of oneness, the inner happiness
reveals itself, it dissipates the two-fold nature because of
the oneness with God and evenly spreads unity.
9.
When one starts reading the sacred books and the puranas,
the Sadguru comes to one’s mind at every step. Sai is Rama
and Krishna and makes us listen to his own life-story.
10.
When listening to the Bhagvat (puran), Krishna himself
becomes the embodiment of Sai, singing the praises of
Uddhava3 for the good of his devotees.
11.
Even in casual conversation, incidents and stories of Sai’s
life unexpectedly are recalled to illustrate a point.
12.
Intent on writing, when you take up paper and pen in hand,
words elude you; but when he makes us write at his command,
it becomes difficult to cope with the flow of the words.
13.
The moment ego raises its head, he immediately suppresses
it. And by creating the awareness of higher consciousness,
he brings to the disciple a sense of fulfilment.
14.
When you surrender to the powerful Sai, body and soul,
virtue, wealth, love and deliverance are attained without
striving and unasked.
15.
The four-fold path of Karma (Action), Jñyana (Knowledge),
Yoga (Yogic Powers) and Bhakti (Devotion), though each is
distinct from the other, all lead to the same goal.
16.
The path of Bhakti is the thorny path, like the path through
the prickly Babul forest. It is full of pits and potholes.
One or two steps, in the right direction, takes you really
close to God.
17.
You should avoid the thorns and step forward. You will reach
the destination without fear. This is the only remedy, says
the Guru-mayi very clearly.
18.
When the orchard of the mind is watered by devotion,
detachment will grow, knowledge will blossom, union with the
Supreme Spirit comes to fruition and joy will burst forth,
avoiding the cycle of birth and death, as a certainty.
19.
The primeval Supreme Soul is self-existent. It is the threefold
concept, Sat-chit-anand (Truth, Consciousness and
Bliss). It appears by transformation, in the visual image;
and, actually, manifests for the sake of the devotees.
20.
As Brahman became manifest through its three-fold
attributes, Maya became active and stirring Satva
(Righteousness) Rajas (Activity) Tamas (Inertia) exhibited
her qualities.
21.
When a particular shape is given to clay, it is called a pot
rightfully; but when the pot breaks, it loses its name, form
and identity.
22.
The whole world is born of Maya and both are cause and
effect to each other. Thus Maya itself manifests, as it
were, with different limbs in the form of the world.
23.
If you look at the nature of Maya, before the existence of
the world, nothing is apparent. She was dormant in the
Supreme Consciousness. Though residing in it she was not
perceivable.
24.
Even if perceivable, it is actually the Supreme Self. When
it is not perceivable, then also it is the Supreme Self.
Thus Maya is the Supreme Self. It cannot be distinguishable
from the Supreme Self.
25.
In the beginning Maya created lifeless, immovable static
objects from the inertia quality and completed the first
part of her action.
26.
Afterwards, when the Supreme Self was conjoint with the
‘rajoguna’ of Maya, it revealed the mine of persipience of
essential activities, endowed with the aspects of both.
27.
Later on, out of the ‘satvaguna’ of Maya, was created the
intellect, which when combined with the divine bliss of the
Supreme Self completed the whole process of creation.
28.
Thus, Maya, susceptible to great modifications, till she is
motivated towards activity, does not create the things which
are above mentioned and the three gunas remain unmanifest.
29.
Maya cannot be apparent unless she performs actions
according to the three gunas. She can exist without
appearance and practise non-action (passivity).
30.
Maya is the creation of the Supreme Being, while the
universe is the creation of Maya. “All this is Brahman”
means that the world, Maya and the Supreme Being are all
united and one.
31.
Those who keenly desire and are intent on realising this
unity should refer to the Vedas and the Shrutis.
32.
The Vedas, Shastras, Shrutis, Smritis, teachers and
scriptures give us the knowledge, the discriminating
intellect and ultimate happiness.
33.
“In the home of my devotees, food and clothing will never be
lacking”. This is an assurance given by Sree Sai and the
devotees were aware of this.
34.
“Those who whole-heartedly worship me and lovingly always
serve me, I look after their well-being. This I know to be
my motto.”
35.
This is also the affirmation of the Bhagvat Gita. Sai says
to accept this as universal truth: “There will never be
shortage of food and clothing. Therefore do not hanker after
them.”
36.
“One should seek honour at the door of God; and should beg
only from God. Ask only for His Blessings. Worldly prestige
should be left aside.
37.
Why are you satisfied by the honour given to you by society?
And why are you infatuated by that? Rather seek through
intense devotion to move your chosen deity to compassion and
to express your joy through copious streams of satvik bhava.
38.
May you find joy in such striving. Let all the faculties be
seized with such a devotional urge so that the passions of
the senses may be transformed completely and sprout
devotional worship. What desire will then remain?
39.
May such devotion be your constant pre-occupation leaving no
relish for anything else. May the mind be engaged in
constant chanting of my name and let everything else be
forgotten.
40.
Then there will be no thought of body, home and wealth. The
heart will be fixed on the infinite happiness. The mind will
be balanced and serene; and it will find fulfilment in
itself.
41.
A contented mind is the surest sign of association with the
holy. How can a wandering mind be considered as being
surrendered to God?”
42.
Therefore, with full concentration, oh listeners, listen to
the explanation with faith. By listening to the Sai
Satcharita let your mind be inclined towards devotion.
43.
Along with the narration, you will feel contented. Your
wayward mind will find peace. Agitation will disappear and
you will achieve happiness.
44.
Now, we will go back to the earlier thread of the story
about the renovation of the Masjid and the kirtan about the
birth of Ram. Let us proceed with the narration.
45.
There was one devotee by the name of Gopal Gund4 who had
great devotion for Baba. He spent his time in ceaseless
chanting of Baba’s name.
46.
He had no children. Later with Sai’s blessings he begot a
son. His mind was thus happy.
47.
So Gopal Gund thought of holding a Yatra or an Urus5 yearly
in the Shirdi village. Everybody would be joyous.
48.
Tatya Kote, Dada Kote, Madhavrao and other leading devotees
approved of this idea and began to make preparations.
49.
But for such annual festivals, there was a certain
regulation. The permission of the District Officer was
required.
50.
When efforts were made to secure the permission, a perverse
Kulkarni6 from the village went against them and put
obstacles in the way.
51.
When the Kulkarni came in the way, look what was the result.
The District Officer issued an order that the yatra should
not be held at Shirdi.
52.
But to hold this yatra in Shirdi was also Baba’s wish and he
had commanded them to fulfil this along with his blessings.
53.
The villagers persevered and tried their utmost. The
authorities changed the earlier order and honoured the
wishes of the people.
54.
Since then, according to Baba’s wish, the yatra takes place
on Ramnavami. Tatya Kote looks after the arrangements and a
large crowd gathers.
55.
On Ramnavami day, devotional singing and worship take place
to the accompaniment of drums and other wind instruments.
People flock there from all four quarters in large numbers.
56.
Every year, two new flags are ceremoniously carried in
procession and tied to the dome of the Masjid and
permanently fixed there.
57.
Out of the two, one would be Nimonkar’s7 and the other, Damu
Anna’s8. They are taken with pomp in procession and they fly
high on the top of the dome.
58.
Now listen to the interesting account of how the celebration
of Ramnavami originated from the Urus, which is unusual –
the pleasure and glory of Shirdi!
59.
Originating from the Urus, Ramnavami was celebrated for the
first time in ‘Shake’ 18339; and, since then, it continues
uninterruptedly to be held to this day.
60.
The famous Krishna Jogeshwar Bhishma10 was the originator of
the idea of celebrating the birth of Ram, which he thought
would be greatly beneficial for all.
61.
Till then, it was only the Urus for which the
people participated. Since that year, the
beautiful festival of the birth of Ram took
place.
62.
Once, as Bhishma was peacefully sitting in
the wada, and Kaka11 was ready to leave for
the Masjid along with the puja paraphernalia,
63.
in his heart, he (Kaka) was thinking of Saidarshan
and outwardly he was enthusiastic
about the Urus. Kaka had come a day earlier to Shirdi for
the celebrations.
64.
Considering it an opportune moment, Bhishma asked Kaka:
“Would you give me help for a good cause that has inspired
me?
65.
Here, every year, Urus is held on the day which is also the
birth of Ram. Therefore, this is a natural opportunity to
hold the ceremony of the birth of Ram”.
66.
Kaka liked the idea and asked Bhishma to obtain Baba’s
consent. It would depend on his wish. Then, there would be
no delay in the work.
67.
But for the celebration, there would have to be a Kirtan.
That was a problem – for, where would one get a Haridas in a
small village? That was the only question.
68.
Bhishma said: “I would be the Kirtankar 12. You can accompany
me on the harmonium. And Radhakrishnabai13 would be prepared
to make the Sunthwada14 at the proper time.
69.
Come then let us go to Baba. Any delay for a good cause
poses problems. A good cause accompanied by promptness will
be executed efficiently.
70.
Come along, let us go and ask permission to perform the
Kirtan”. So saying, they both arrived in the Masjid, at that
time.
71.
No sooner had Kaka begun the worship, Baba on his own asked
what was the discussion going on in the wada and Kaka could
not think of an answer.
K.J.Bhisma
72.
Immediately Baba asked Bhishma the same question in a
different way. “What has Buva to say?” asked Baba of him.
73.
Then Kaka remembered and disclosed the intentions. Baba
liked the idea and it was decided to hold the celebrations.
74.
Next day, early in the morning, seeing that Baba had gone to
the Lendi15, a cradle was put in the courtyard with
ceremonial preparations for the Kirtan.
75.
The audience assembled. Later on, Baba returned on time.
Bhishma got up. Kaka sat down at the harmonium. Then Baba
sent for Kaka.
76.
“Baba is calling you”. Hearing this, Kaka got a shock. He
could not understand what had happened. ‘Let there not be a
fiasco’.
77.
On hearing Baba’s call, Kaka became scared. ‘Why has Baba
become so angry? Will the kirtan take place without any
difficulty?
78.
He walked ahead casting backward glances. He climbed up the
steps with fear. His steps were very timid. Kaka was
extremely worried.
79.
Baba asked him a question as to why the cradle was tied here
and having learnt in brief the story, the reason behind it
and the whole scheme, he was happy.
80.
Then, from the niche16 he took a beautiful garland and put it
round Kaka’s neck and gave another for Bhishma.
81. Having heard the question about the cradle, there was
anxiety all around. But when the garlands were put round the
necks, everyone was at ease.
82.
Bhishma was a versatile man, well-versed in narrating
“kathas”. The kirtan was very enjoyable and all the
listeners were very pleased.
83.
Baba too was very pleased. According to his consent, the
festival had taken place, along with bhajan, kirtan etc.
84.
At the time of the birth of Ram, the red ‘gulal’ powder17,
that was thrown about, went into Baba’s eyes and Baba became
enraged. He looked terrible like Narahari18, at the hour when
Rama was born in the palace of Kaushalya.
85.
The ‘gulal’ was just an excuse. The action implied the
fervour at the birth of Ram, who would destroy the ego, in
the form of Ravan, and wickedness in the form of Rakshas.
86.
Suddenly he was annoyed. He became, as it were, Narasimha19.
Then started abuses and curses, which were showered upon
all.
87.
Radhakrishnabai20 was quite concerned, as she thought that
the cradle would be broken into pieces. How can it be kept
in tact? That was the difficulty she faced.
88.
“Please untie, quickly untie” she was insistent. Kaka moved
forward to untie the cradle.
89.
Then Baba got very angry and rushed forward towards Kaka.
The untying of the cradle was forgotten and Baba regained
his composure.
90.
When, in the afternoon, Baba’s permission was sought, his
answer surprised everyone. “Why should you untie the cradle
in such a hurry? It is still needed”.
91.
What could this necessity be? Sai’s words are never spoken
in vain. When given thought, the realisation dawned that the
festival was not yet complete.
92.
The festival had progressed upto a stage. But till the dawn
of next day and until the time of ‘Gopalkala’21 the festival
could not be said to be complete.
93.
In this way, on the second day, after the Gopalkala and the
kirtan, Baba gave his consent to untie the cradle.
94.
Next year, Bhishma was not available. Balabuva Satarkar was
to be brought for the kirtan. But he had to go to Kavathe22.
95.
Therefore, Balabuva Bhajani, known as the “Modern Tukaram”
was brought by Kaka Mahajani and the festival was performed
at his hands.
96.
Even if he (i.e. Bhajani) had not been available, Kaka would
have performed the kirtan, because he knew by heart the
composition about Ramnavami composed by Das Ganu.
97.
In the third year, Balabuva Satarkar himself came to Shirdi
in time for the occasion. Listen to that incident with
respect.
98.
Having heard of Sai Baba’s fame, a desire arose to have his
darshan, but he wanted company on the way; and was wondering
how he would find someone.
99.
Balabuva was himself a Haridas (kirtankar) who hailed from
Satara but was living in Parel, Bombay, at this time.
100. At Brihad Siddhakavathe, in Satara District, there was a
devasthan23, where Buva did kirtan on Ramnavami day, every
year, for which he was paid annually every year.
101. Balabuva was connnected with two annual festivals there –
Ashadi Ekadashi and Ramnavami, falling in the month of
Chaitra.
102. According to a charter of the Mogul Emperor24, a sum of Rs.
2400/-had been alloted for the expenses of the Deity (Bade
Baba) and the arrangements were made by the institution.
103. For these two festivals, Buva was paid Rs. 30/-. But that
year there was a cholera epidemic at Kavathe and the
villagers were in difficulty.
104. Therefore, the Ramnavami celebrations were called off there.
Buva received letters from there to come the next year as
the village was deserted.
105. In short, he lost the opportunity to serve Ram and did not
also receive his allowance. But it gave him an opportunity
to go to Shirdi and, therefore, he met Dixit25.
106. Dixit was a great devotee of Baba. The desire to go to
Shirdi would be fulfilled if he takes it upon himself and,
along with personal gain, spiritual benefits will be
achieved.
107. So he told Dixit that, as his yearly stipend was temporarily
held back, he had thought of having Baba’s darshan and
performing the kirtan there.
108. Bhausaheb then replied that there was no certainty of
payment. To give or not to give was in the hands of Baba,
and even for the kirtan, permission would be required.
109. While this conversation was going on, Kaka Mahajani came
along unexpectedly and distributed “udi” as prasad of
Shirdi and this was considered to be a good omen.
110. Mahajani had just returned from Shirdi. He conveyed that all
was well there and thereafter returned to his residence.
111. Later on, Dixit very lovingly told Buva that he would ask
for Baba’s permission and if it was granted, he would
definitely let him know.
112.“As soon as you receive the letter, come to Shirdi. Do not
worry about the travelling expenses. You will not have to
bear them. Have no doubts about it”.
113. Later Dixit preceded (Balabuva). Baba gave his permission.
Balabuva came to Shirdi and had darshan to his heart’s
content.
114. Sai Baba got the elaborate festival of Ramnavami performed
in his presence with great love at the hands of Balabuva.
115. Balabuva was happy at heart. The objective had been
fulfilled. Sai was also pleased. Thus everyone’s wishes were
fulfilled.
116. His expectations were more than fulfilled. Rs. 150/-was
ordered to be received by him; and Buva was extremely happy.
117. Why shouldn’t Balabuva be happy? when Baba gave as much
earnings as he would have had in five years in Kavathe for
one festival. Thus he was indebted to Baba.
118. Later on when Das Ganu was once in Shirdi, Baba on being so
entreated, entrusted Das Ganu with the performance of the
kirtan at the festival every year.
119. Since then, till this day, the Janmotsav26 is celebrated with
a lot of pomp and pageantry. Food is distributed to the
heart’s content and the poor and down-trodden are happy.
120. At the main gate of the Samadhi Mandir, accompanied by the
music played by the traditional instruments (like changbada
and shehnai), the chant of Baba’s name resounds in the skies
and the atmosphere is suffused with joy.
121. Just as he had thought of the Yatra and the Urus, Gopal Gund
was inspired in the same manner, to give a new look to the
old dilapidated Masjid.
122. As the devotee Gopal Gund decided to renovate the Masjid by
his own hands, he got the stones ready.
123. But the renovation work was not ordained for Gund. The
occasion for this auspicious work arose later appropriately.
124. It appears that Baba wished that the renovation should be
done by Nana (Chandorkar) and afterwards the paving of the
floor should be done by Kaka (Dixit).
125. Accordingly, it happened later on. In the beginning, they
had got tired of asking for the permission. Then they made
Mhalsapati27 the mediator and Baba gave his permission.
126. So be it. When the paving of the floor of the Masjid was
completed in one night, then the next day itself Baba came
and sat on the ‘gadi’28.
127. It was in the year 1911 that the Sabha-mandap was
constructed. It was a difficult and Herculean task. It
involved a lot of hazards and people trembled with fear29.
128. This work was also completed by the devotees working at
nights, in the same way and under similar circumstances.
129. In the night, the pillars would be erected with great
difficulty and in the morning Baba would start uprooting
them. Again seizing the opportunity they would be re-
erected. Thus, everybody got exhausted.
130. Everyone girded up their loins, turned night into day, to
fulfil their objective, undergoing a lot of exertion.
131. Dixit thought that the site was a proper place to construct
the Sabha-mandap30 where there was earlier an open ground and
a small playground.
132. Putting in as much money as was needed, for iron columns and
angle-brackets, the work was finished, as and when Baba was
at the Chavadi31.
133. The devotees would turn night into day and erect the pillars
with much effort. But as soon as Baba returned from the
Chavadi, he would pull them out.
134. Highly incensed on one occasion, Baba caught Tatya32 by his
neck with one hand and with the other shook a pillar and
tried to uproot it.
135. He loosened it by shaking it; removed the head gear of
Tatya; kindled it by lighting a matchstick, and threw it
into the pit with anger.
136. At that time, his eyes looked like fire-balls. Who would
dare to look straight into them? Everyone had lost their
courage.
137. Immediately he put his hand in his pocket, took out a rupee
and threw it there, as if to mark an auspicious moment.
138. Curses and abuses were showered. Tatya was also very scared
at heart. It seemed a very difficult situation. How had it
all happened?
139. All the onlookers were surprised and distressed. What is
this bad omen to-day? How can this difficulty which has
befallen Tatya be warded off?
140. Bhagoji Shinde33 took courage and cautiously moved forward.
He also fell an easy prey and was given a sound beating by
Baba.
141. Madhavrao34 was also caught by him and received a shower of
brickbats. Whoever dared to intervene was similarly
“favoured” by Baba.
142. Who would venture to go before Baba? And how could Tatya be
rescued? As they were talking like this, Baba’s anger
subsided and he calmed down.
143. Promptly a shopkeeper was called and a zari-bordered
headgear was ordered. He, himself, tied it around Tatya’s
head, like a Rajah who bestows a mark of favour.
144. People wondered and did not know the reason for the anger
and this attack on Tatya and the reason for Baba making this
hullabaloo.
145. What was the reason for getting angry? And in the next few
moments turning into a pleasant mood? The root cause could
not be known by anyone.
146. Sometimes he was calm and talked lovingly. Sometimes, for no
apparent reason, in the twinkling of an eye, he would be
agitated unexpectedly.
147. So be it. Such are the stories of Baba. As I relate one I
recall another. Which should I narrate and which withold?
The tendency to diversify is not proper.
148. I have no preferences and make no choice. Whichever story is
appropriate for the occasion will fulfil the desire of the
listeners and fill their hearts with joy.
149. In the next chapter listen to the tales gathered from the
old people whether Baba was a Hindu or a Muslim. I shall
repeat what I have heard as best as I can.
150. How the money collected as dakshina35 was utilised for
renovation (of old temples); and how he mortified his flesh
through
‘dhoti-poti’ and ‘khand-yoga’.
151. How he toiled36 for the benefit of others and warded off the
difficulties of his devotees will be clarified in the next
chapter. The listeners will be pleased.
May there be well-being. This is the end of the sixth chapter
“The Narration of the Story of Ram-janam Celebrations” 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.
The sacred ashes from the fire lit by him which burns
eternal even to-day.
2.
The eight forms of Satvik changes/ecstasies that shake
the body and mind are: motionlessness, perspiration,
horripilation, indistinctness of speech, tremor,
paleness, tears and loss of consciousness.
3.
Krishna’s best disciple.
4.
He was Circle Inspector, of the Revenue Department, at
Kopergaon.
5.
Religious festival.
6.
Village Officer.
7.
Nanasaheb Nimonkar i.e. Shankarao Raghunath Deshpande.
8. Damodar Rasne of Ahmednagar.
9. AD 1911.
10. Author of the book of Aratis
11. Laxman Ganesh alias Kaka Mahajani.
12. Performer of Kirtans.
13. She was Sundarabai Kshirasagar, a child widow who had
come from Pandharpur by her own inclination to Shirdi
around 1907.
14. Sweetmeats with ginger.
15. Garden by the small stream.
16. Every Masjid has a niche to the west.
17. For auspiciousness.
18. Half lion avatar of Vishnu.
19. Half lion avatar of Vishnu.
20. She had provided the cradle for the festival.
21. Feasting and merriment, following the breaking of the
mud pot, filled with curds, parched rice, coins etc. The
pot is hung high and reached by the formation of human
pyramids by the merrymakers.
22. Brihad Siddhakavathe is a small place in Satara
District. Satarkar performed the Ramnavami Kirtan there
since years.
23. Institution.
24. Akbar. Even Shivratri was observed by the institution.
25. Hari Sitaram Dixit.
26. Ramnavami which is still celebrated at Shirdi.
27. Besides being the pujari of Khandoba Temple, he was a
goldsmith.
28. The sack-cloth was given up for a proper seat, with
bolsters.
29. Fearing obstacles for completion.
30. Covered courtyard for gatherings.
31. From December 10, 1909, Baba slept at the Chavadi on
alternate nights, and the night arati commenced being
sung there.
32. Tatya Kote Patil, beloved son of Bayjabai.
33. He was covered with leprosy. Yet he was such a great
devotee that Baba allowed him to massage him with ghee
from hand to foot, in the mornings, in the Masjid. It
was Bhagoji who carried the umbrella over Baba’s head
when he went to the Lendi in the mornings, with one
hand, carrying the water-can with the other, thus
accompanying Baba.
34. Deshpande, who was greatly loved by Baba, and who alone
could coax Baba and speak to him with familiarity.
35. Gift offering.
36. Laboured and served.
Originating from the Urus, Ramnavami was celebrated for the first time in ‘shake’ 1833;
and, since then, it continues uninterruptedly to be held to this day.
(Ch.6, ovi 59)
Tatya Ganpat Kote Patil
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