8
The Incarnation 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 chapter, it was narrated how Sai was neither
Hindu nor Muslim. How profoundly fortunate is the fate of
Shirdi, which is Baba’s abode!
2.
How Baba was just an ordinary young lad in the beginning.
Later on, he turned into an eccentric fakir; how he tended a
beautiful garden which was originally barren.
3.
How, in course of time, on that very spot a ‘wada’ was built;
and Baba’s daring practices of ‘khanda-yoga’, dhoti-poti’,
have also been described to you.
4.
By wearying himself in the service of others, Baba endured
how many afflictions! Sairaya, the refuge of all the
devotees, how can I describe him?
5.
Now listen to the greatness of human birth; the description
of Sai’s mendicancy; Bayjabai’s service to the Saint; the
marvel of feeding Baba.
6.
How Tatya, Baba and Mhalsapati – the three together – would
sleep in the Masjid and how the Great One used to go to
Kushalchand’s house at Rahata.
7.
Everyday the sun rises and the sun sets. Thus the years roll
on. Half of life is spent in sleep and the remaining is not
enjoyed peacefully.
8.
In the childhood a person is engrossed in play; in youth in
wooing women; in the later days old age enfeebles the body
and one is always suffering from infirmities.
9.
To be born and to grow strong in body; to breathe and to have
a prolonged life; is this the only purpose of living?
10. The goal of human life is only to reach God; otherwise what
is the difference between humans and animals, such as a dog
or a pig or others?
11. The dogs too eat and survive and procreate abundantly, then
what is the greatness of a human being, if both lead a
similar life?
12. To eat and be merry, copulate – if these are the only ways of
using the human body and only this is the goal of life, then
that human life is meaningless.
13. If the whole life is spent in these four ways i.e. eating,
sleeping, being constantly afraid and indulging in sex, then
what would be the difference between the human and the
animal? Oh, you decide, using discretion.
14. If this is the only fulfilment of a human body, then the life
of a tree would not be less valuable. Even the bellows
breathe and dogs maintain their body.
15. That man is independent, he is without fear, he is free and
eternal – if this awareness is present, then it can be said
that life is fulfilled.
16. That person is said to be knowledgeable who knows from where
he has come, who he is and what is the purpose of human life
and what is his mission. Without this knowledge everything
else is futile.
17. Just as the wick of an oil lamp1 is the same at the beginning
and the end, but flickers and changes at every moment,
similar is the state of the human body.
18. Childhood, youth and old age are the stages through which
everybody goes; but how naturally they come and go is not
understood by anybody2.
19. What is seen is destroyed the same moment. There are such
innumerable stages, but seemingly they look one. Similarly,
the body which is perceivable at one moment will not be the
same the next moment.
20. The body is evil (horrifying). It holds dirt, excreta, gases,
pus, saliva etc.; and, besides, death is hovering about every
moment.
21. The human body is the home of germs and viruses, harbours
various diseases, not long-lasting and ends within a short
period.
22. It is an accumulation of flesh and muscles, the cage or
skeleton of bones and skin; a carrier of the muck of foul-
smelling urine and what is vomitted (mucous and phlegm) –
actually it is an obstacle to the soul.
23. Skin, flesh, blood and muscles, fat, bone-marrow, veins,
bones and gases – all go to make this body impure and its
existence of a short duration.
24. Although so sinful, perishable and short-lived is the human
body, it is only through this that the abode of purity of God
can be reached.
25. The cycle of birth and death is continuous. Even the very
idea of death is extremely horrifying. This life will pass
away without any inkling.
26. Who has kept a count, day and night, of those who are born
and who die! Those born with a boon of Markandya3 also
cannot escape destiny.
27. In case of such short-lived human life, the time which is
spent in reading the scriptures and listening to the stories
of God is fruitful, while the time spent otherwise is a
waste.
28. It should be a firm conviction that this is the best thing to
do in life. But nobody believes in it till one experiences
this oneself.
29. But to experience this, one has to make a deep study. Then
the soul which seeks permanent happiness will enjoy that
wealth.
30. Even by the grace of God, if a man reigns over vast lands
whose boundaries are the seven seas4 and also has a good
wife, son, wealth and prosperity, he is still dis-satisfied
at heart.
31. One should keep permanent peace and happiness as one’s goal
of life and think about it. Serve all beings as God – this is
the most beneficial faith in life.
32. The human body is made of skin, flesh, blood and bones. It is
an obstacle in the way of Parmartha5. Therefore, leave the
attachment to it.
33. Always consider it as your servant. Do not pamper it. Do not
always succumb to its wishes, by which you will be, as it
were, paving your way to hell.
34. Food and clothing should be only for its maintenance. You
should care for it knowing it to be temporary, for the sake
of the development of the soul and to escape the cycle of
life and death.
35. Birth and death are nothing but calamities. Every moment is
set towards destruction. What momentary pleasure is this
which brings in its wake unhappiness throughout life.
36. Just as one sees the zig-zagging lightening, which is there
for a moment and then disappears; the waves of the ocean
which are also momentary; (similar is the body). Therefore,
think.
37. The body, the house, the children and wife – all these will
perish. But one never realises it even when one bids farewell
to one’s own parents, while carrying their biers on the
shoulder.
38. They are dead and the one in good health will die after them.
One gets caught in the cycle of birth and death. But one does
not think even for a moment by what means it can be
controlled.
39. Life passes quickly in looking after the progress of the
family. But time never forgets its duty and readily keeps
count of the tenure of life.
40. When the last moment has come, then it does not wait even for
a split second. Just as the fisherman casts his net and the
fish gets caught, so life ends as it tosses about writhing at
the touch of death.
41. By means of a store of good deeds from the past births and by
accumulating good fortune, a person gets human birth.
Therefore, every moment should be used well.
42. Even by making Herculean efforts, like Bhagirath6 trying to
hold the Ganges in his hair, it is not possible to obtain
human birth. Because of destiny, unexpectedly, we are able to
get it. It should not be wasted carelessly.
43. He is a fool who thinks that he will do good deeds in the
next birth. There is no certainty that it will be so7 once
this life escapes.
44. There are many sinners who have this body. Their genes reach
the organ of creation to take a new form according to their
deeds.
45. There are many who are even more wretched and vile. They take
birth in the movable class8; then become absolutely
immovable9, according to their actions and their thoughts.
46. The way in which one has acquired knowledge, or has performed
his deeds, he will get the body accordingly. Thus it is
stated in the Shrutis.
47. “A person is born according to his knowledge” (wisdom). The
benevolent mother Shruti says so. Therefore, according to his
store of knowledge, a soul is born.
48. God’s ‘leelas’ are beyond the intellect. It is impossible to
know them totally. But that human being should be considered
fortunate, who is able to know even a fraction of God’s ways.
49. Human life is acquired by utmost good luck; and to be born a
Brahmin is more fortunate. By God’s grace to be near the feet
of Sai is a rarer opportunity. To gain all these is rare.
50. Although there exists different forms of life, human life is
superior to all. From where have we come? And who has created
us? Such questions can be answered only by a discerning human
mind.
51. The other species do not have the knowledge. They are born
and they die. They do not understand the past, the present
and the future and nor the existence of God.
52. God was, therefore, overjoyed after the creation of man,
thinking that man, by means of sense discretion and non-
attachment, would worship Him.
53. Evanescent man doing ‘sadhana’10 (Spritnal Practices) will
become eternal God. There is no other better means than the
human body, to reach God through ‘sadhana’.
54. A snake-charmer is very shrewd. He does not perform before a
layman or a novice. He expects the right audience which will
appreciate his skill.
55. Similarly, after creating innumerable insects, animals, birds
and plants, God was surprised and disappointed. He felt that
His creation was meaningless.
56. In the infinite expanse of the universe, the sun, the moon
and the innumerable stars were there; but there was nobody
who wondered even for a moment about the Creator.
57. Not a single living creature had even given a thought to the
motive behind the whole creation of the Lord.
58. ‘My whole creation is futile till such time as I have not
created a being who will be sharp and intelligent and who
will appreciate the prosperity and abundance of my creation’.
59. Having thus thought to Himself, God created man who with his
sense of discretion would know His powers.
60. ‘My glory is limitless. My powers are incomparable. This
creation is the result of my Maya. With wonder he will
realise that all this is the sport of my Maya.
61. He only will gain knowledge. He only will be able to
concentrate on me and realise me; he only will be benefitted
– then only will the creation be complete.
62. The fullfilment of my creation lies in the great happiness of
my spectators (men). Man will be grateful when he will
realise my empire and that I am the whole and sole controller
or holder of the reins.
63. Life is not to be lived only for doing work, to fulfil one’s
wishes to acquire wealth and for earning money. Until one
survives, one should study the philosophy of life. That is
the aim of life.
64. The knowledge of reality is oneness. That is also the
knowledge of Brahman, as prescribed by the Upanishads. That
is itself the worship of God. That is the real God for the
devotees.
65. Guru and Brahman are not two separate entities. One who has
realised the oneness, he (as it were) has practised devotion.
This realisation is the easiest way to overcome Maya.
66. Those wise men who have faith, who have acquired knowledge
and who are non-attached, who have realised that “atmatatva”
11 which is experienced by them, know that they are
really the fortunate devotees.
67. Those unaware of their own real nature, if without removing
their ignorance, believe that they have achieved everything
in life, then this is a tremendous obstacle (to theiir
spiritual progress).
68. Knowledge and ignorance, both these elements are born of
nescience. You should discard them, just as one removes a
thorn by means of another thorn.
69. Remove ignorance through knowledge. Go beyond both knowledge
and ignorance. Reach the stage of Pure Self-realisation. This
is the only goal for a human life.
70. Pure knowledge will not shine lustrously unless the impure
oil in the form of passion is exhausted; and the black soot
in the form of ignorance and the wick in the form of ego12 is
not destroyed.
71. Whatever work a man has to perform, whether avoidable or
unavoidable, and within the ambit of intelligence, should be
certainly considered as duty.
72. If one does not have any other work, one should enjoy wealth
and peace, or recite Ramnam13 and be desireless and without
worry.
73. The body, the sense organs, the mind and the intellect are
all the hinderances of the Atma (soul). But by means of
these, the soul is able to fully experience this world or
existence. The soul itself is unborn and unattached.
74. Only outwardly the soul seems to enjoy, because by nature it
is incapable of enjoyment. It is proved by the science of
logic and by means of inferences etc.
75. Having understood this essence of life, entrust the intellect
to perform all the duties befitting the karma. Let the
righteousness of the intellect be left to it. One should act
without seeking the fruits of action.
76. The performance of one’s religious duties; being always
engrossed in the meditation of the Inner Self – these are the
aims of human birth, whereby inner satisfaction is obtained.
77. There is no other means as effective as human life to fulfil
the four principle objects of life14. That man who practises
these and becomes an expert will reach God.
78. Therefore, till the body is not decaying, try to acquire the
knowledge of the soul. Do not waste even a moment of human
life.
79. Just as the salt water from the ocean, when it falls down
from the clouds15, turns sweet as nectar, similarly is the
happiness of being at the feet of the Guru.
80. Similarly, the happy state attainable by human life cannot be
realised without the Guru. When the Guru gives the necessary
help16 then only will the creatures be delivered.
81. Sacred mantras, the tirath, the deity, the brahmin, the
fortune-teller, and the druggist – thus the seventh in this
line is the Guru – all these need faith.
82. Success is achieved in proportion to the faith in all these.
Depending upon the intentness of the mind, success varies.
83. For those who are bound to this world, the Saints create the
desire for ‘moksha’ in their hearts; and for the persons who
are seekers of ‘moksha’ they are liberated. The Saints
manifest themselves from the non-perceivable self only for
the good of others.
84. Whatever is not achieved, through lectures or by reading
‘puranas’, is easily understood from the behaviour of a
virtuous person (Guru). His attitudes and example are his
silent preachings.
85. It is rare to find a person who practises forgiveness, peace,
non attachment, kindness, and obliges others, who is in
control of his senses and who is devoid of ego.
86. That which is not achieved through reading books is achieved
easily by observing the person who practises all the virtues
prescribed by the Shastras. The sun alone can achieve that
which the infinite stars cannot do.
87. Similar are the noble Saints, their numerous, simple17 actions
free those who are tied to the world and are a source of
extreme pleasure.
88. One out of these is the great Saint Sai, full of divine
attributes and perfections. But he lived like a fakir and was
always engrossed in Self-Realisation.
89. Whose faith in equality was unshakable; who never uttered the
words me and mine; who was always kind to all living beings;
he was the very embodiment of God on this earth.
90. He was not overjoyed by pleasure nor saddened by
difficulties; for whom the rich and the poor were alike. Is
this not something unusual?
91. He whose slightest movement of an eyebrow could make a pauper
into a wealthy man in a moment, he roamed from doorstep to
doorstep, with his ‘jholi’ in his hand.
92. Blessed are those at whose doorstep, Baba as a mendicant
spread his hand, calling “Oh, lassie, bring me a quarter of
a bhakri”.
93. Taking the ‘tumrel’18 in one hand and the ‘jholi’19 in the
other, he himself moved from doorstep to doorstep of the
particular houses every day.
94. Vegetables, curry, milk and buttermilk, were all poured into
the ‘tumrel’ by the people. Look and wonder at this method of
his eating!
95. For cooked rice, or ‘bhakri’, he would spread the ‘jholi’;
the liquid items he managed to somehow collect in the
‘tumrel’.
96. How can the desire be born in his heart to taste the
different kinds of food separately! How can he wish so, when
his tongue has never known the passion for taste.
97. He is content with eating the food which falls in his
‘jholi’, as per the desire of the giver. He is not aware
whether it is tasty or tasteless, because his tongue does not
discriminate.
98. During the morning, he would beg alms in the neighbourhood
daily; and, had his fill from it and was satisfied with it.
99. Even that was not done regularly. He would go whenever he
felt like it. Sometimes he would go in the village and even
beg twelve times in the day.
101.The woman who swept the masjid and the front courtyar
take ten to twelve ‘bhakris’ from the pot and go t
But nobody took objection.
100. In this manner, whatever food he brought, he kept in pot in
it and
would
r home.
. Even the crows and the dogs would eat fro
Kolamba
the Masjidhe would never drive them away.
102.The one who would not even dream of contemptuously driving
away dogs, and cats, would he refuse the poor and the weak?
Blessed is his life!
103.In the beginning, he was well-known amongst the people as the
mad fakir. The one who filled his stomach by begging for
food, how could he have any grandeur?
104.But the fakir was generous by nature. Never expecting
anything in return and loving, outwardly he
looked wavering but was inwardly steadfast. His
behaviour was impossible to understand.
105.In such an ordinary (mean) village, there were
some fortunate people who were kind by nature
and who regarded him as a Saint.
Tatya G. Kote
Patil
106.Tatya Kote’s mother, whose name was Bayjabai, would put some
‘bhakris’ in a basket and carry it on her head and go into
the woods in the afternoon.
107.She would walk for miles, searching in the woods for the mad
fakir, trampling upon the thick foliage and bow down to his
feet on finding him.
108.How can one describe the strength of her devotion?! Dry or
curried vegetables and ‘bhakri’ she fed Baba with her hands,
in the woods, in the noon or late afternoon.
109.This austere devotion of hers was also not forgotten by BabThis austere devotion of hers was also not forgotten by Baba
during his lifetime. Keeping the past in mind he blessed her
son with good fortune.
110.Both the husband and wife had great faith in the fakir
indeed. The fakir only was their God; God lives in the faith
of the devotee, does’nt He?
111.The fakir would be in meditation. Then Bayjabai would lay out
the leaf20, serve the food from the basket, and make efforts
to feed him.
112.“Fakiri is true kingship. Fakiri alone will last forever.
Look how evanescent is wealth”. Baba said this always!
113.Later on Baba abandoned the woods. He began to stay in the
village and accepted food in the Masjid. Thus he put an end
to the mother’s troubles.
114.Since that time, this practice continued which had been
started by both21. After them, Tatya continued the same.
115.Blessed are those Saints in whose hearts
Vasudev22 resides permanently and blessed are
those fortunate devotees who enjoyed the bliss
in their company.
116.Tatya was really fortunate. And Mhalsapati had
profound religious merit. They equally enjoyed
the privilege of Baba’s companionship.
117.Tatya and Mhalsapati slept also in the Masjid.
Baba’s incomparable love was for both,
equally.
118.East, West and North – their heads in these three directions
– the feet touching each other’s in the centre.
119.Stretching their bedrolls thus, they chatted about
everything. If one began to doze off, the other one kept him
awake.
120.If Tatya began snoring, Baba would get up suddenly, turn him
around and press his head.
121.Taking Mhalsapati’s help, they would hug Tatya, hold him
close, press his feet and massage his back.
122.In this manner, for fourteen years, Tatya slept in the Masjid
near Baba. Oh how lucky were those days, they had passed, the
memory of which remained undimmed!
123.Leaving parents at home, Tatya slept in the Masjid with Baba,
since he liked it. With what measure can we measure that
love!? And who can evaluate that grace!?
Mhalsapati
124.Later on, the father died. Tatya got involved in thLater on, the father died. Tatya got involved in the
household. He himself got married and became a householder.
Then he began to sleep at his own home.
125.May that be whatsoever. Faith should be complete – of heart
and mind. This alone can give the experience of Sai.
Uninvited he stands by his devotees. The devotees are
surprised at this.
126.Similarly, there was a well-known gentleman of Rahata, named
Kushalchand. He was a rich devotee of Baba and a merchant of
the town.
127.The famous Patil, Ganpat Kote was a great
favourite of Baba. So was the uncle of
Kushalchand – an equally favourite person of
Baba.
128.Though Marwari by caste, they23 were very
fond of Baba. They24 met each other from time
to time, and enjoyed the pleasure of these
meetings.
129.By the will of God, after some time, the
elder Sethji died. Even then Baba did not break the ties. In
fact his love grew twofold.
130.Later on, Baba’s love for Kushalchand increased. Till death,
day-by-day, he thought only of his good.
131.Sometimes by bullock cart and sometimes by a ‘tonga’, Baba
would go in the company of his friends, one and a half miles
away to Rahata.
132.The village-folk would come forward with drums and wind
instruments and Baba would meet them at the boundary. They
would do obeisance with love to him.
133.From there, they would take Baba into the village
ceremoniously, with great love, joy and music.
134.Kushalchand would then take Baba to his house. Thereafter,
serving some refreshments, they would sit leisurely.
135.Then they would exchange nostalgic memories. And the
happiness they mutually enjoyed could not be described!
136.In this way, after relaxation and after eating the fruits,
and refreshments, Baba would return with his entourage, in a
contented mood25.
137.On one side Rahata stood – on the other Nimgaon. Shirdi was
midway – a small village with a small population.
138.But from the centrepoint, he never moved physically except to
these two villages, although he had the knowledge of all
quarters.
139.Neither had he travelled nor had he seen the railways. But he
knew the timings of the trains, their arrival and departure
time-table.
Kushalchand
140.To catch the train, the devotee would make all thTo catch the train, the devotee would make all the
preparations and then go to seek Baba’s permission, when he
would say : “What is the hurry?”
141.“Baba if I do not hasten. I will miss the train to Bombay
and lose my job as my master would throw me out”.
142.“There is no other master here. Why are you in such haste?
Go and eat a little. Go after the afternoon meal”.
143.Who is there who would dare to disobey those words! The
young, the old, the wise and the learned knew this from their
own experience.
144.Whoever followed his orders, never missed their train. But
those who did not follow them, they faced the direct
consequences.
145.One after another, the unique, innumerable experiences of
such people, of different kinds, I will tell you, later on,
in short.
146.Hemadpant surrenders at the feet of Sai and in the next
chapter he will continue the same subject about how the
devotees returned (from Shirdi) to their village and how Baba
would give the orders.
147.Those who had the permission could leave and those who did
not would stay. Those who disobeyed would suffer. This will
be described in the next chapter.
148.And also about why Baba adopted the ways of a mendicant and
why he ate the food that he begged for – for the sake of
washing away of the sins committed daily, when animal life is
accidentally destroyed. All this would be told later.
149.Therefore I pray at the feet of the listeners, and persuade
them, every moment, to listen to the Sai-Charita, for the
sake of their own good.
May there be well-being! This is the end of the eighth chapter
“The Incarnation 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.
Light kept burning before a deity continuously during night and
say, which is called “Nanda-deep”.
2.
One is unaware of the subtle changes taking place within
the body.
3.
He was blessed with a very long life.
4.
Like an emperor.
5.
Ultimate spiritual goal.
6.
An ancient king of the Solar dynasty, the great grandson
of Sagara, who brought down, by the most austere
penances, the celestial river Ganga from heaven to earth
and from earth to lower regions to purify the ashes of
his 60,000 ancestors, the sons of Sagara.
7.
That he will have human birth.
8.
Such as a bird or animal or insect.
9.
Like a tree.
10. Good works and observance of the moral and ceremonial
parts of religion, as secondary means of obtaining
purity and emancipation.
11.
Essence of the Supreme Spirit.
12.
‘I’ and ‘my’ ness.
13.
The name of Ram or the Lord.
14. Dharma, Artha, Kama and Moksha – living by the right
conduct, acquiring wealth, having spouse and progeny and
attaining salvation.
15.
After due process of evaporation as rain.
16.
Takes under his wings.
17. Outwardly simple for observers – but full of deep
meaning.
18.
Tin for collecting gravied food.
19.
Four – cornered cloth used for collecting alms.
20.
Which served as a plate.
21.
Bayjabai and her husband Ganpat.
22. The father of Lord Krishna. He belonged to the Yadava
branch of the solar race. Vasudev is also one of the
many names of Lord Vishnu.
23.
Kushalchand and his uncle.
24.
Baba and the men from Rahata.
25. H.S. Dixit had an incident to relate in this
connection:-One day, in the latter part of the day,
Maharaj said to me that Kushalbhau had not come since
many days. ‘Go with the tonga to Rahata and bring him.
Tell him that Baba has called you’. Accordingly, I went
with a tonga to Rahata and met Kushalbhau. He said: ‘I
had napped after the afternoon meal. No sooner than I
dozed that Maharaj appeared in my dream and said: ‘Come
to Shirdi’. Therefore, I desired to go there but since
my horses are not here to-day, I could not do so.
Therefore, I have just sent my son to Shirdi.’ I
responded ‘That is why Maharaj has sent me with a tonga.
My tonga is ready if you are willing to come.’ He,
thereafter, came with me, with great pleasure.
How can one describe the strength of her devotion?! Dry or curried vegetables and
‘bhakri’ she (Bayjabai) fed Baba with her hands, in the woods, in the noon or late
afternoon. (Ch.8, ovi 108)
Bayjabai G. Kote Patil
The Incarnation 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 chapter, it was narrated how Sai was neither
Hindu nor Muslim. How profoundly fortunate is the fate of
Shirdi, which is Baba’s abode!
2.
How Baba was just an ordinary young lad in the beginning.
Later on, he turned into an eccentric fakir; how he tended a
beautiful garden which was originally barren.
3.
How, in course of time, on that very spot a ‘wada’ was built;
and Baba’s daring practices of ‘khanda-yoga’, dhoti-poti’,
have also been described to you.
4.
By wearying himself in the service of others, Baba endured
how many afflictions! Sairaya, the refuge of all the
devotees, how can I describe him?
5.
Now listen to the greatness of human birth; the description
of Sai’s mendicancy; Bayjabai’s service to the Saint; the
marvel of feeding Baba.
6.
How Tatya, Baba and Mhalsapati – the three together – would
sleep in the Masjid and how the Great One used to go to
Kushalchand’s house at Rahata.
7.
Everyday the sun rises and the sun sets. Thus the years roll
on. Half of life is spent in sleep and the remaining is not
enjoyed peacefully.
8.
In the childhood a person is engrossed in play; in youth in
wooing women; in the later days old age enfeebles the body
and one is always suffering from infirmities.
9.
To be born and to grow strong in body; to breathe and to have
a prolonged life; is this the only purpose of living?
10. The goal of human life is only to reach God; otherwise what
is the difference between humans and animals, such as a dog
or a pig or others?
11. The dogs too eat and survive and procreate abundantly, then
what is the greatness of a human being, if both lead a
similar life?
12. To eat and be merry, copulate – if these are the only ways of
using the human body and only this is the goal of life, then
that human life is meaningless.
13. If the whole life is spent in these four ways i.e. eating,
sleeping, being constantly afraid and indulging in sex, then
what would be the difference between the human and the
animal? Oh, you decide, using discretion.
14. If this is the only fulfilment of a human body, then the life
of a tree would not be less valuable. Even the bellows
breathe and dogs maintain their body.
15. That man is independent, he is without fear, he is free and
eternal – if this awareness is present, then it can be said
that life is fulfilled.
16. That person is said to be knowledgeable who knows from where
he has come, who he is and what is the purpose of human life
and what is his mission. Without this knowledge everything
else is futile.
17. Just as the wick of an oil lamp1 is the same at the beginning
and the end, but flickers and changes at every moment,
similar is the state of the human body.
18. Childhood, youth and old age are the stages through which
everybody goes; but how naturally they come and go is not
understood by anybody2.
19. What is seen is destroyed the same moment. There are such
innumerable stages, but seemingly they look one. Similarly,
the body which is perceivable at one moment will not be the
same the next moment.
20. The body is evil (horrifying). It holds dirt, excreta, gases,
pus, saliva etc.; and, besides, death is hovering about every
moment.
21. The human body is the home of germs and viruses, harbours
various diseases, not long-lasting and ends within a short
period.
22. It is an accumulation of flesh and muscles, the cage or
skeleton of bones and skin; a carrier of the muck of foul-
smelling urine and what is vomitted (mucous and phlegm) –
actually it is an obstacle to the soul.
23. Skin, flesh, blood and muscles, fat, bone-marrow, veins,
bones and gases – all go to make this body impure and its
existence of a short duration.
24. Although so sinful, perishable and short-lived is the human
body, it is only through this that the abode of purity of God
can be reached.
25. The cycle of birth and death is continuous. Even the very
idea of death is extremely horrifying. This life will pass
away without any inkling.
26. Who has kept a count, day and night, of those who are born
and who die! Those born with a boon of Markandya3 also
cannot escape destiny.
27. In case of such short-lived human life, the time which is
spent in reading the scriptures and listening to the stories
of God is fruitful, while the time spent otherwise is a
waste.
28. It should be a firm conviction that this is the best thing to
do in life. But nobody believes in it till one experiences
this oneself.
29. But to experience this, one has to make a deep study. Then
the soul which seeks permanent happiness will enjoy that
wealth.
30. Even by the grace of God, if a man reigns over vast lands
whose boundaries are the seven seas4 and also has a good
wife, son, wealth and prosperity, he is still dis-satisfied
at heart.
31. One should keep permanent peace and happiness as one’s goal
of life and think about it. Serve all beings as God – this is
the most beneficial faith in life.
32. The human body is made of skin, flesh, blood and bones. It is
an obstacle in the way of Parmartha5. Therefore, leave the
attachment to it.
33. Always consider it as your servant. Do not pamper it. Do not
always succumb to its wishes, by which you will be, as it
were, paving your way to hell.
34. Food and clothing should be only for its maintenance. You
should care for it knowing it to be temporary, for the sake
of the development of the soul and to escape the cycle of
life and death.
35. Birth and death are nothing but calamities. Every moment is
set towards destruction. What momentary pleasure is this
which brings in its wake unhappiness throughout life.
36. Just as one sees the zig-zagging lightening, which is there
for a moment and then disappears; the waves of the ocean
which are also momentary; (similar is the body). Therefore,
think.
37. The body, the house, the children and wife – all these will
perish. But one never realises it even when one bids farewell
to one’s own parents, while carrying their biers on the
shoulder.
38. They are dead and the one in good health will die after them.
One gets caught in the cycle of birth and death. But one does
not think even for a moment by what means it can be
controlled.
39. Life passes quickly in looking after the progress of the
family. But time never forgets its duty and readily keeps
count of the tenure of life.
40. When the last moment has come, then it does not wait even for
a split second. Just as the fisherman casts his net and the
fish gets caught, so life ends as it tosses about writhing at
the touch of death.
41. By means of a store of good deeds from the past births and by
accumulating good fortune, a person gets human birth.
Therefore, every moment should be used well.
42. Even by making Herculean efforts, like Bhagirath6 trying to
hold the Ganges in his hair, it is not possible to obtain
human birth. Because of destiny, unexpectedly, we are able to
get it. It should not be wasted carelessly.
43. He is a fool who thinks that he will do good deeds in the
next birth. There is no certainty that it will be so7 once
this life escapes.
44. There are many sinners who have this body. Their genes reach
the organ of creation to take a new form according to their
deeds.
45. There are many who are even more wretched and vile. They take
birth in the movable class8; then become absolutely
immovable9, according to their actions and their thoughts.
46. The way in which one has acquired knowledge, or has performed
his deeds, he will get the body accordingly. Thus it is
stated in the Shrutis.
47. “A person is born according to his knowledge” (wisdom). The
benevolent mother Shruti says so. Therefore, according to his
store of knowledge, a soul is born.
48. God’s ‘leelas’ are beyond the intellect. It is impossible to
know them totally. But that human being should be considered
fortunate, who is able to know even a fraction of God’s ways.
49. Human life is acquired by utmost good luck; and to be born a
Brahmin is more fortunate. By God’s grace to be near the feet
of Sai is a rarer opportunity. To gain all these is rare.
50. Although there exists different forms of life, human life is
superior to all. From where have we come? And who has created
us? Such questions can be answered only by a discerning human
mind.
51. The other species do not have the knowledge. They are born
and they die. They do not understand the past, the present
and the future and nor the existence of God.
52. God was, therefore, overjoyed after the creation of man,
thinking that man, by means of sense discretion and non-
attachment, would worship Him.
53. Evanescent man doing ‘sadhana’10 (Spritnal Practices) will
become eternal God. There is no other better means than the
human body, to reach God through ‘sadhana’.
54. A snake-charmer is very shrewd. He does not perform before a
layman or a novice. He expects the right audience which will
appreciate his skill.
55. Similarly, after creating innumerable insects, animals, birds
and plants, God was surprised and disappointed. He felt that
His creation was meaningless.
56. In the infinite expanse of the universe, the sun, the moon
and the innumerable stars were there; but there was nobody
who wondered even for a moment about the Creator.
57. Not a single living creature had even given a thought to the
motive behind the whole creation of the Lord.
58. ‘My whole creation is futile till such time as I have not
created a being who will be sharp and intelligent and who
will appreciate the prosperity and abundance of my creation’.
59. Having thus thought to Himself, God created man who with his
sense of discretion would know His powers.
60. ‘My glory is limitless. My powers are incomparable. This
creation is the result of my Maya. With wonder he will
realise that all this is the sport of my Maya.
61. He only will gain knowledge. He only will be able to
concentrate on me and realise me; he only will be benefitted
– then only will the creation be complete.
62. The fullfilment of my creation lies in the great happiness of
my spectators (men). Man will be grateful when he will
realise my empire and that I am the whole and sole controller
or holder of the reins.
63. Life is not to be lived only for doing work, to fulfil one’s
wishes to acquire wealth and for earning money. Until one
survives, one should study the philosophy of life. That is
the aim of life.
64. The knowledge of reality is oneness. That is also the
knowledge of Brahman, as prescribed by the Upanishads. That
is itself the worship of God. That is the real God for the
devotees.
65. Guru and Brahman are not two separate entities. One who has
realised the oneness, he (as it were) has practised devotion.
This realisation is the easiest way to overcome Maya.
66. Those wise men who have faith, who have acquired knowledge
and who are non-attached, who have realised that “atmatatva”
11 which is experienced by them, know that they are
really the fortunate devotees.
67. Those unaware of their own real nature, if without removing
their ignorance, believe that they have achieved everything
in life, then this is a tremendous obstacle (to theiir
spiritual progress).
68. Knowledge and ignorance, both these elements are born of
nescience. You should discard them, just as one removes a
thorn by means of another thorn.
69. Remove ignorance through knowledge. Go beyond both knowledge
and ignorance. Reach the stage of Pure Self-realisation. This
is the only goal for a human life.
70. Pure knowledge will not shine lustrously unless the impure
oil in the form of passion is exhausted; and the black soot
in the form of ignorance and the wick in the form of ego12 is
not destroyed.
71. Whatever work a man has to perform, whether avoidable or
unavoidable, and within the ambit of intelligence, should be
certainly considered as duty.
72. If one does not have any other work, one should enjoy wealth
and peace, or recite Ramnam13 and be desireless and without
worry.
73. The body, the sense organs, the mind and the intellect are
all the hinderances of the Atma (soul). But by means of
these, the soul is able to fully experience this world or
existence. The soul itself is unborn and unattached.
74. Only outwardly the soul seems to enjoy, because by nature it
is incapable of enjoyment. It is proved by the science of
logic and by means of inferences etc.
75. Having understood this essence of life, entrust the intellect
to perform all the duties befitting the karma. Let the
righteousness of the intellect be left to it. One should act
without seeking the fruits of action.
76. The performance of one’s religious duties; being always
engrossed in the meditation of the Inner Self – these are the
aims of human birth, whereby inner satisfaction is obtained.
77. There is no other means as effective as human life to fulfil
the four principle objects of life14. That man who practises
these and becomes an expert will reach God.
78. Therefore, till the body is not decaying, try to acquire the
knowledge of the soul. Do not waste even a moment of human
life.
79. Just as the salt water from the ocean, when it falls down
from the clouds15, turns sweet as nectar, similarly is the
happiness of being at the feet of the Guru.
80. Similarly, the happy state attainable by human life cannot be
realised without the Guru. When the Guru gives the necessary
help16 then only will the creatures be delivered.
81. Sacred mantras, the tirath, the deity, the brahmin, the
fortune-teller, and the druggist – thus the seventh in this
line is the Guru – all these need faith.
82. Success is achieved in proportion to the faith in all these.
Depending upon the intentness of the mind, success varies.
83. For those who are bound to this world, the Saints create the
desire for ‘moksha’ in their hearts; and for the persons who
are seekers of ‘moksha’ they are liberated. The Saints
manifest themselves from the non-perceivable self only for
the good of others.
84. Whatever is not achieved, through lectures or by reading
‘puranas’, is easily understood from the behaviour of a
virtuous person (Guru). His attitudes and example are his
silent preachings.
85. It is rare to find a person who practises forgiveness, peace,
non attachment, kindness, and obliges others, who is in
control of his senses and who is devoid of ego.
86. That which is not achieved through reading books is achieved
easily by observing the person who practises all the virtues
prescribed by the Shastras. The sun alone can achieve that
which the infinite stars cannot do.
87. Similar are the noble Saints, their numerous, simple17 actions
free those who are tied to the world and are a source of
extreme pleasure.
88. One out of these is the great Saint Sai, full of divine
attributes and perfections. But he lived like a fakir and was
always engrossed in Self-Realisation.
89. Whose faith in equality was unshakable; who never uttered the
words me and mine; who was always kind to all living beings;
he was the very embodiment of God on this earth.
90. He was not overjoyed by pleasure nor saddened by
difficulties; for whom the rich and the poor were alike. Is
this not something unusual?
91. He whose slightest movement of an eyebrow could make a pauper
into a wealthy man in a moment, he roamed from doorstep to
doorstep, with his ‘jholi’ in his hand.
92. Blessed are those at whose doorstep, Baba as a mendicant
spread his hand, calling “Oh, lassie, bring me a quarter of
a bhakri”.
93. Taking the ‘tumrel’18 in one hand and the ‘jholi’19 in the
other, he himself moved from doorstep to doorstep of the
particular houses every day.
94. Vegetables, curry, milk and buttermilk, were all poured into
the ‘tumrel’ by the people. Look and wonder at this method of
his eating!
95. For cooked rice, or ‘bhakri’, he would spread the ‘jholi’;
the liquid items he managed to somehow collect in the
‘tumrel’.
96. How can the desire be born in his heart to taste the
different kinds of food separately! How can he wish so, when
his tongue has never known the passion for taste.
97. He is content with eating the food which falls in his
‘jholi’, as per the desire of the giver. He is not aware
whether it is tasty or tasteless, because his tongue does not
discriminate.
98. During the morning, he would beg alms in the neighbourhood
daily; and, had his fill from it and was satisfied with it.
99. Even that was not done regularly. He would go whenever he
felt like it. Sometimes he would go in the village and even
beg twelve times in the day.
101.The woman who swept the masjid and the front courtyar
take ten to twelve ‘bhakris’ from the pot and go t
But nobody took objection.
100. In this manner, whatever food he brought, he kept in pot in
it and
would
r home.
. Even the crows and the dogs would eat fro
Kolamba
the Masjidhe would never drive them away.
102.The one who would not even dream of contemptuously driving
away dogs, and cats, would he refuse the poor and the weak?
Blessed is his life!
103.In the beginning, he was well-known amongst the people as the
mad fakir. The one who filled his stomach by begging for
food, how could he have any grandeur?
104.But the fakir was generous by nature. Never expecting
anything in return and loving, outwardly he
looked wavering but was inwardly steadfast. His
behaviour was impossible to understand.
105.In such an ordinary (mean) village, there were
some fortunate people who were kind by nature
and who regarded him as a Saint.
Tatya G. Kote
Patil
106.Tatya Kote’s mother, whose name was Bayjabai, would put some
‘bhakris’ in a basket and carry it on her head and go into
the woods in the afternoon.
107.She would walk for miles, searching in the woods for the mad
fakir, trampling upon the thick foliage and bow down to his
feet on finding him.
108.How can one describe the strength of her devotion?! Dry or
curried vegetables and ‘bhakri’ she fed Baba with her hands,
in the woods, in the noon or late afternoon.
109.This austere devotion of hers was also not forgotten by BabThis austere devotion of hers was also not forgotten by Baba
during his lifetime. Keeping the past in mind he blessed her
son with good fortune.
110.Both the husband and wife had great faith in the fakir
indeed. The fakir only was their God; God lives in the faith
of the devotee, does’nt He?
111.The fakir would be in meditation. Then Bayjabai would lay out
the leaf20, serve the food from the basket, and make efforts
to feed him.
112.“Fakiri is true kingship. Fakiri alone will last forever.
Look how evanescent is wealth”. Baba said this always!
113.Later on Baba abandoned the woods. He began to stay in the
village and accepted food in the Masjid. Thus he put an end
to the mother’s troubles.
114.Since that time, this practice continued which had been
started by both21. After them, Tatya continued the same.
115.Blessed are those Saints in whose hearts
Vasudev22 resides permanently and blessed are
those fortunate devotees who enjoyed the bliss
in their company.
116.Tatya was really fortunate. And Mhalsapati had
profound religious merit. They equally enjoyed
the privilege of Baba’s companionship.
117.Tatya and Mhalsapati slept also in the Masjid.
Baba’s incomparable love was for both,
equally.
118.East, West and North – their heads in these three directions
– the feet touching each other’s in the centre.
119.Stretching their bedrolls thus, they chatted about
everything. If one began to doze off, the other one kept him
awake.
120.If Tatya began snoring, Baba would get up suddenly, turn him
around and press his head.
121.Taking Mhalsapati’s help, they would hug Tatya, hold him
close, press his feet and massage his back.
122.In this manner, for fourteen years, Tatya slept in the Masjid
near Baba. Oh how lucky were those days, they had passed, the
memory of which remained undimmed!
123.Leaving parents at home, Tatya slept in the Masjid with Baba,
since he liked it. With what measure can we measure that
love!? And who can evaluate that grace!?
Mhalsapati
124.Later on, the father died. Tatya got involved in thLater on, the father died. Tatya got involved in the
household. He himself got married and became a householder.
Then he began to sleep at his own home.
125.May that be whatsoever. Faith should be complete – of heart
and mind. This alone can give the experience of Sai.
Uninvited he stands by his devotees. The devotees are
surprised at this.
126.Similarly, there was a well-known gentleman of Rahata, named
Kushalchand. He was a rich devotee of Baba and a merchant of
the town.
127.The famous Patil, Ganpat Kote was a great
favourite of Baba. So was the uncle of
Kushalchand – an equally favourite person of
Baba.
128.Though Marwari by caste, they23 were very
fond of Baba. They24 met each other from time
to time, and enjoyed the pleasure of these
meetings.
129.By the will of God, after some time, the
elder Sethji died. Even then Baba did not break the ties. In
fact his love grew twofold.
130.Later on, Baba’s love for Kushalchand increased. Till death,
day-by-day, he thought only of his good.
131.Sometimes by bullock cart and sometimes by a ‘tonga’, Baba
would go in the company of his friends, one and a half miles
away to Rahata.
132.The village-folk would come forward with drums and wind
instruments and Baba would meet them at the boundary. They
would do obeisance with love to him.
133.From there, they would take Baba into the village
ceremoniously, with great love, joy and music.
134.Kushalchand would then take Baba to his house. Thereafter,
serving some refreshments, they would sit leisurely.
135.Then they would exchange nostalgic memories. And the
happiness they mutually enjoyed could not be described!
136.In this way, after relaxation and after eating the fruits,
and refreshments, Baba would return with his entourage, in a
contented mood25.
137.On one side Rahata stood – on the other Nimgaon. Shirdi was
midway – a small village with a small population.
138.But from the centrepoint, he never moved physically except to
these two villages, although he had the knowledge of all
quarters.
139.Neither had he travelled nor had he seen the railways. But he
knew the timings of the trains, their arrival and departure
time-table.
Kushalchand
140.To catch the train, the devotee would make all thTo catch the train, the devotee would make all the
preparations and then go to seek Baba’s permission, when he
would say : “What is the hurry?”
141.“Baba if I do not hasten. I will miss the train to Bombay
and lose my job as my master would throw me out”.
142.“There is no other master here. Why are you in such haste?
Go and eat a little. Go after the afternoon meal”.
143.Who is there who would dare to disobey those words! The
young, the old, the wise and the learned knew this from their
own experience.
144.Whoever followed his orders, never missed their train. But
those who did not follow them, they faced the direct
consequences.
145.One after another, the unique, innumerable experiences of
such people, of different kinds, I will tell you, later on,
in short.
146.Hemadpant surrenders at the feet of Sai and in the next
chapter he will continue the same subject about how the
devotees returned (from Shirdi) to their village and how Baba
would give the orders.
147.Those who had the permission could leave and those who did
not would stay. Those who disobeyed would suffer. This will
be described in the next chapter.
148.And also about why Baba adopted the ways of a mendicant and
why he ate the food that he begged for – for the sake of
washing away of the sins committed daily, when animal life is
accidentally destroyed. All this would be told later.
149.Therefore I pray at the feet of the listeners, and persuade
them, every moment, to listen to the Sai-Charita, for the
sake of their own good.
May there be well-being! This is the end of the eighth chapter
“The Incarnation 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.
Light kept burning before a deity continuously during night and
say, which is called “Nanda-deep”.
2.
One is unaware of the subtle changes taking place within
the body.
3.
He was blessed with a very long life.
4.
Like an emperor.
5.
Ultimate spiritual goal.
6.
An ancient king of the Solar dynasty, the great grandson
of Sagara, who brought down, by the most austere
penances, the celestial river Ganga from heaven to earth
and from earth to lower regions to purify the ashes of
his 60,000 ancestors, the sons of Sagara.
7.
That he will have human birth.
8.
Such as a bird or animal or insect.
9.
Like a tree.
10. Good works and observance of the moral and ceremonial
parts of religion, as secondary means of obtaining
purity and emancipation.
11.
Essence of the Supreme Spirit.
12.
‘I’ and ‘my’ ness.
13.
The name of Ram or the Lord.
14. Dharma, Artha, Kama and Moksha – living by the right
conduct, acquiring wealth, having spouse and progeny and
attaining salvation.
15.
After due process of evaporation as rain.
16.
Takes under his wings.
17. Outwardly simple for observers – but full of deep
meaning.
18.
Tin for collecting gravied food.
19.
Four – cornered cloth used for collecting alms.
20.
Which served as a plate.
21.
Bayjabai and her husband Ganpat.
22. The father of Lord Krishna. He belonged to the Yadava
branch of the solar race. Vasudev is also one of the
many names of Lord Vishnu.
23.
Kushalchand and his uncle.
24.
Baba and the men from Rahata.
25. H.S. Dixit had an incident to relate in this
connection:-One day, in the latter part of the day,
Maharaj said to me that Kushalbhau had not come since
many days. ‘Go with the tonga to Rahata and bring him.
Tell him that Baba has called you’. Accordingly, I went
with a tonga to Rahata and met Kushalbhau. He said: ‘I
had napped after the afternoon meal. No sooner than I
dozed that Maharaj appeared in my dream and said: ‘Come
to Shirdi’. Therefore, I desired to go there but since
my horses are not here to-day, I could not do so.
Therefore, I have just sent my son to Shirdi.’ I
responded ‘That is why Maharaj has sent me with a tonga.
My tonga is ready if you are willing to come.’ He,
thereafter, came with me, with great pleasure.
How can one describe the strength of her devotion?! Dry or curried vegetables and
‘bhakri’ she (Bayjabai) fed Baba with her hands, in the woods, in the noon or late
afternoon. (Ch.8, ovi 108)
Bayjabai G. Kote Patil
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