Sai Satcharita - Chapter 8

Importance of Human Birth-Sai Baba Begging Food - Bayajabai's Service - Sai Baba's Dormitory - His Affection for Khushalchand.

As hinted in the last Chapter, Hemadpant now explains at length, in his preliminary remarks, on the importance of human birth; and then proceeds to relate how Sai Baba begged His food, how Bayajabai served Him, how He slept in the Masjid with Tatya Kote Patil and Mhalsapati and how He loved Khushalchand of Rahata.

Importance of Human Birth

In this wonderful universe, God has created billions (84 lacs according to Hindusastra calculation) of creatures or beings (including Gods, demigods, insects, beasts and men) inhabiting heaven, hell, earth, ocean, sky and other intermediate regions. Of these, those creatures or souls, whose merits preponderate, go to heaven and live there till they enjoy the fruits of their actions, and when this is done, they are cast down while those souls, whose sins or demerits preponderate, go down to hell, and suffer the consequences of their misdeeds for so long a time as they deserve. When their merits and demerits balance each other, they are born on earth as human beings, and are given a chance to work out their salvation. Ultimately when their merits and demerits both drop down (are got rid of) completely, they get their deliverance and become free. To put the matter in a nutshell, souls get their births or transmigrations according to their deeds and intelligence (development of their minds).

Special Value of the Human Body

As we all know, four things are common to all the creatures, viz. food, sleep, fear and sexual union. In the case of man, he is endowed with a special faculty, viz. knowledge, with the help of which he can attain God-vision, which is impossible in any other birth. It is for this reasons that Gods envy man's fortune and aspire to be born as men on earth, so as to get their final deliverance.

Some say, that there is nothing worse than the human body, which is full of filth, mucus, phlegm and dirt, and which is subject to decay, disease and death. This is no doubt true to a certain extent; but inspite of these drawbacks and defects, the special value of the human body is - that man has got the capacity to acquire knowledge: it is only due to the human knowledge that one can think of the perishable and transitory nature of the body itself, and of the world and get a disgust for the sense-enjoyments and can discriminate between the unreal and the real, and thus attain God-vision. So, if we reject or neglect the body because it is filthy, we lose the chance of God-vision, and if we fondle it, and run after sense - enjoyments, because it is precious, we go to hell. The proper course, therefore, for us to pursue is the following; that the body should neither be neglected nor fondled, but should be properly cared for, just as a traveler on horse-back takes care of his pony on the way till he reaches his destination and returns home. Thus the body should ever be used or engaged to attain God-vision or self-realization, which is the supreme end of life.

It is said that though God created various sorts of creatures he was not satisfied, for none of them was able to know and appreciate His work. So he had to create a special being - Man, and endow him with a special faculty, viz. Knowledge and when He saw that man was able to appreciate His Leela - marvellous work and intelligence. He was highly pleased and satisfied. (Vide, Bhagawat 11-9-28). So really it is good luck to get a human body, better luck to get birth in a Brahmin family, and best one, to get an opportunity of having recourse to Sai Baba's Feet and surrendering to Him.

Man's Endeavour

Realizing how precious the human life is, and knowing that Death is certain and may snatch us at any time, we should be ever alert to achieve the object of our life, we should not make the least delay but make every possible haste to gain our object, just as a widower is most anxious to get himself married to a new bride, or just as a king leaves no stone unturned to seek his lost son. So with all earnestness and speed, we should strive to attain our end, i.e., self-realization. Casting aside sloth and laziness, warding off drowsiness, we should day and night meditate on the Self. If we fail to do this, we reduce ourselves to the level of beasts.

How to Proceed?

The most effective and speedy way to gain our object is to approach a worthy Saint or Sage - Sadguru, who has himself attained God-vision. What cannot be achieved by hearing religious lectures and study of religious works, is easily obtained in the company of such worthy souls. Just as the sun alone gives light, which all the stars put together cannot do, so the Sad-Guru alone imparts spiritual wisdom which all the sacred books and sermons cannot infuse. His movements and simple talks give us 'silent' advice. The virtues of forgiveness, calmness, disinterestedness, charity, benevolence, control of mind and body, egolessness etc. are observed by the disciples as they are being practiced in such pure and holy company. This enlightens their minds and lifts them up spiritually. Sai Baba was such a Sage or Sad-Guru. Though He acted as a Fakir (mendicant), He was always engrossed in the Self. He always loved all beings in whom He saw God or Divinity. By pleasures He was not elated. He was not depressed by misfortunes. A king and a pauper were the same to Him. He, whose glance would turn a beggar into a king, used to beg His food from door to door in Shirdi, and let us now see how He did it.

Baba Begging Food

Blessed are the people of Shirdi, in front of whose houses, Baba stood as a beggar and called out, "Oh Lassie, give Me a piece of bread" and spread out His hand to receive the same. In one hand He carried a Tumrel (tinpot) and in the other a zoli or choupadari, i.e., a rectangular piece of cloth. He daily visited certain houses and went from door to door. Liquid or semi-liquid things such as soup, vegetables, milk or butter-milk were received in the tinpot, while cooked rice, bread, and such solid things were taken in the zoli. Baba's tongue knew no taste, as He had acquired control over it. So how could He care for the taste of the different things collected together? whatever things He got in His zole and in the tinpot were mixed together and partaken by Baba to His heart's content. Whether particular things were tasty or otherwise was never noticed by Baba as if His tongue was devoid of the sense of taste altogether. Baba begged till noon, but His begging was very irregular. Some days He went a few rounds, on other days up to twelve noon. The food thus collected was thrown in a kundi, i.e. earthen pot. Dog, cats and crows freely ate from it and Baba never drove them away. The woman who swept the floor of the Masjid took some 10 or 12 pieces of bread to her house, and nobody prevented her from doing so. How could, He, who even in dreams never warded off cats and dogs by harsh words and signs, refuse food to poor helpless people? Blessed indeed is the life of such a noble person! People in Shirdi took Him in the beginning for a mad Fakir. He was known in the village by this name. How could one, who lived on alms by begging a few crumbs of bread, be revered and respected? But this Fakir was very liberal of heart and hand, disinterested and charitable. Tough He looked fickle and restless from outside. He was firm and steady inside. His way was inscrutable. Still even in that small village, there were a few kind and blessed people who recognized and regarded Him as a Great Soul. One such instance is given below.

Bayajabai's Brilliant Service

Tatya Kote's mother, Bayajabai, used to go to the woods every noon with a basket on her head containing bread and vegetables. She roamed in the jungles koos (about 3 miles) after koss, trampling over bushes and shrubs in search of the mad Fakir, and after hunting Him out, fell at His feet. The Fakir sat calm and motionless in meditation, while she placed a leaf before Him, spread the eatables, bread, vegetables etc. thereon and fed Him forcibly. Wonderful was her faith and service. Every day she roamed at noon in the jungles and forced Baba to the partake of lunch. Her service, Upasana or Penance, by whatever name we call it, was never forgotten by Baba till his Maha Samadhi. Remembering fully what service she rendered, Baba benefited her son magnificently. Both the son and the mother had great faith in the Fakir, Who was their God. Baba often said to them that "Fakir (Mendicacy) was the real Lordship as it was everlasting, and the so called Lordship (riches) was transient". After some years, Baba left off going into the woods, began to live in the village and take His food in the Masjid. From that time Bayajabai's troubles of roaming in the jungles ended.

Dormitory of Trio

Even blessed are the Saints in whose heart Lord Vasudeo dwells, and fortunate, indeed, are the devotees who get the benefit of the company of such Saints. Two such fortunate fellows, Tatya Kote Patil and Bhagat Mhalsapati, equally shared the company of Sai Baba. Baba also loved them both equally. These three persons slept in the Masjid with their heads towards the east, west and north and with their feet touching one another at the centre. Stretching their beds, they lay on them, chitchatting and gossiping about many things, till late at midnight. If any one of them showed any signs of sleep, others would wake him up. For instance, if Tatya began to snore, Baba at once got up and shook him from side to side and pressed his head. If it was Mhalsapati, He hugged him close, stroked his legs and kneaded his back. In this way for full 14 years, Tatya, leaving his parents at home, slept in the Masjid on account of his love for Baba. How happy and never to be forgotten were those days! How to measure that love and how to value the grace of Baba? After the passing away of his father, Tatya took charge of the household affairs and began to sleep at home.

Khushalehand of Rahata

Baba loved Ganpat Kote Patil of Shirdi. He equally loved Chandrabhanshet Marwadi of Rahata. After the demise of the Shet, Baba loved his nephew Khushalchand equally or even perhaps more, and watched his welfare, day and night. Sometimes in a bullock cart, at other times in a tanga with intimate friends, Baba went to Rahata. People of that village came out, with band and music, and received Baba at the Ves or gate of the village and prostrated before Him. Then He was taken into the village with great pomp and ceremony. Khushalchand took Baba to his house, seated Him on a comfortable seat and gave Him a good lunch. Then they talked freely and merrily for some time, after which Baba returned to Shirdi, giving delight and blessing to all.
Shirdi is midway between and equidistant from Rahata on one side (south) and Nimgaon on the other (north). Baba never went beyond these places during His life time. He never saw any railway train nor travelled by it. Still, He knew exactly the timing of arrival and departure of all trains. Devotees who acted according to Baba's instructions (re : their departure)which were given by him at the time of taking His leave fared well, while those who disregarded them suffered many a mishap and accident. More about this and other matters will be told in the next Chapter.

Bow to Shri Sai-- Peace to be all

NOTE: An incident, given in the footnote at the end of this Chapter, showing Baba's love for Khusalchand how He asked one afternoon Kakasaheb Dixit to go to Rahata and fetch Khushalchand to Him, and at the same time appeared before Khushalchand in his noon-nap dream asking him to come to Shirdi, is not given here as it is described in the body of the book (Sai-Charita) later on (Chapter 30).

Sai Satcharita - Chapter 9

Effect of compliance and Non-compliance with Baba's Orders at the Time of Taking Leave - A few Instances - Mendicancy and Its Necessity - Devotees' (Tarkhad family's) Experiences - Baba fed sumptuously - How?

At the end of the last chapter, it was barely stated that the Bhaktas, who obeyed Baba's orders at the time of taking leave, fared well and those, who disobeyed them, suffered many a mishap. This statement will be amplified and illustrated, with a few striking instances; and by other matters dealt with in this Chapter.

Characteristic of Shirdi - Pilgrimage

One special peculiarity of Shirdi-pilgrimage was this, that none could leave Shirdi, without Baba's permission; and if he did, he invited untold sufferings, but if any one was asked to quit Shirdi, he could stay there no longer. Baba gave certain suggestions or hints, when Bhaktas went to bid good-bye and take leave. These suggestions had to be followed. If they were not followed or were departed from, accidents were sure to befall them, who acted contrary to Baba's directions. We give below a few instances.

Tatya Kote Patil

Tatya Kote was once going in a tanga to Kopargaon bazar. He came in haste to the Masjid, saluted Baba, and said that he would go to Kopargtaon bazar. Baba said, "Don't make haste, stop a little, let go the bazar, don't go out of the village". On seeing has anxiety to go, Baba asked him to take Shama (Madhavrao Deshpande) at least with him. Not minding this direction, Tatya Kote immediately drove his tanga. Of the two horses one, which cost Rs.300/- was very active and restless. After passing Sawul well, it began to run rashly, got a sprain in its waist and fell down. Tatya was not much hurt, but was reminded of Mother Sai's direction. On another occasion while proceeding to Kolhar village, he disregarded Baba's direction, and drove in a tanga, which met with a similiar accident.

European Gentleman

One European gentleman of Bombay once came to Shirdi, with an introductory note from Nanasaheb Chandorkar, and with some object in view. He was comfortably accommodated in a tent. He wanted to kneel before Baba and kiss His hand. Therefore, he tried thrice to step into the Masjid, but Baba prevented him from doing so. He was asked to sit in the open court-yard below and take Baba's darshan from there. Not pleased with this reception he got, he wanted to leave Shirdi at once and came to bid good-bye. Baba asked him to go the next day and not to hurry. People also requested him to abide by Baba's direction. Not listening to all this, he left Shirdi in a tanga. The horses ran at first all right, but when Sawul well was passed, a bicycle came in front, seeing which the horses were frightened and ran fast. The tanga was turned topsy-turvy and the gentleman fell down and was dragged some distance. He was immediately released; but had to go and lie in Kopargaon hospital for the treatment of the injuries. Because of such experiences all people learnt the lesson, that those who disobeyed Baba's instruction met with accidents in one way or the other, and those who obeyed them were safe and happy.

The Necessity of Mendicancy

Now to return to the question of mendicancy. A question may arise in the minds of some that if Baba was such a great personage - God in fact, why should He have recourse to the begging bowl, all His lifetime? This question may be considered and replied from two standpoints. (1) Who are the fit persons, who have a right to live by the begging-bowl? Our Shastras say that those persons, who, getting rid of, or becoming free from the three main Desires, viz. (1) for progeny, (2) for wealth, (3) for fame, accept Sannyas, are the fit persons to live by begging alms. They cannot make cooking arrangements and dine at home. The duty of feeding them rests on the shoulders of house-holders. Sai Baba was neither a house-holder nor Vanaprastha. He was a celibate sannyasi, i.e., sannyasi from boyhood. His firm conviction was that the universe was His home, He was the Lord Vasudeo - the Supporter of the universe and the Imperishable Brahman. So He had the full right to have recourse to the begging-bowl. (2) Now from the standpoint of (1) Pancha-soon - five sins and their atonement. We all know that in order to prepare food-stuffs and meals, the householders have to go through five actions or processes, viz. (1) Kandani-Pounding, (2) Peshani-Grinding, (3) Udakumbhi - Washing pots, (4) Marjani - Sweeping and cleaning, (5) Chulli-Lighting hearths. These processes involve destruction of a lot of small insects and creatures, and thus the householders incur a lot of sin. In order to atone for this sin, our Shastras prescribe five kinds of sacrifices, viz. (1) Brahma-Yajna, (2) vedadhyayan - offerings to Brahman or the study of the Vedas. (3) Pitra-Yajna-offerings to the ancestors, 4)Deva-Yajna - offerings to the Gods, (5) Bhoota-Yajna-offerings to the beings, (6) Manushya-Atithi-Yajna-offerings to men or uninvited guests. If these sacrifices, enjoined by the Shastras are duly performed, the purification of their minds is effected and this helps them to get knowledge and self-realization. Baba, in going from house to house, reminded the inmates of their sacred duty, and fortunate were the people, who got the lesson at their homes from Baba.

Devotee's Experiences

Now to return to the other more interesting subject. Lord Krishna has said in the Bhagawadgeeta (9-26) "Whosoever devoutly offers to me a leaf, a flower, or a fruit or water, of that pure-hearted man, I accept that pious offering." In the case of Sai Baba, if a devotee really longed to offer anything to Sai Baba, and if he afterwards forgot to offer the same, Baba reminded him, or his friend about the offering, and made him present it to Him, and then accepted it and blessed the devotee. A few instances are given below.

Tarkhad Family (father and son)

Mr. Ramachandra Atmaran alias Babasaheb Tarkhad, formerly a Prarthana-Samajist, was a staunch devotee of Sai Baba. His wife and son loved Baba equally or perhaps more. It was once proposed that Master Tarkhad should go with his mother to Shirdi and spend his May vacation there, but the son was unwilling to go, as he thought that in case he left his home at Bandra, the worship of Sai Baba in the house would not be properly attended to, as his father being a Prarthana Samajist, would not care to worship Sai Baba's enlarged portrait. However, on his father's giving an assurance of oath, that he would perform the worship exactly as the son was doing, the mother and the son left for Shirdi on one Friday night.

Next day (Saturday) Mr. Tarkhad got up early, took his bath and before proceeding with the Puja, prostrated himself before the Shrine and said - "Baba, I am going to perform the Puja exactly as my son has been doing, but please let it not be a formal drill." After he performed the Puja, he offered a few pieces of lump-sugar as naivedya (offering), which were distributed at the time of the lunch.

That evening and on Sunday, everything went on well. The following Monday was a working day and it also passed well. Mr. Tarkhad, who had never performed Puja like this in all his life, felt great confidence within himself, that every thing was passing on quite satisfactorily according to the promise given to his son. On Tuesday, he performed the morning Puja as usual and left for his work. Coming home at noon, he found that there was no Prasad (sugar) to partake of, when the meal was served. He asked the servant - cook, who told him that there was no offering made that morning, and that he had completely forgotten then to perform that part of the Puja (offering naivedya). After hearing that he left his seat and prostrated himself before the Shrine, expressed his regret, at the same time chiding Baba for the want of guidance in making the whole affair a matter of mere drill. Then he wrote a letter to his son stating the facts and requested him to lay it before Baba's feet and ask His pardon for his neglect.

This happened in Bandra at Tuesday noon.

At about the same time, when the noon Arati was just about to commence in Shirdi, Baba said to Mrs. Tarkhad, "Mother, I had been to your house in Bandra, with a view to having something to eat. I found the door locked. I somehow got an entrance inside and found to My regret, that Bhau (Mr. Tarkhad) had left nothing for Me to eat. so I have returned from there without eating anything."

The lady could not understand anything; but the son, who was close by, understood that there was something wrong with the Puja in Bandra and he, therefore, requested Baba to permit him to go home. Baba refused the permission, but allowed him to perform Puja there. Then, the son wrote a letter to his father, stating all that took place at Shirdi and implored his father not to neglect the Puja at home.

Both these letters crossed each other and were delivered to the respective parties the next day.

Is this not astonishing?

Mrs. Tarkhad

Let us now take up the case of Mrs. Tarkhad herself. She offered three things, viz. (1) Bharit (roasted brinjal egg plant mixed curds and spice). (2) Kacharya (circular pieces of brinjal fried in ghee), (3) Peda (sweetmeat ball). Let us see how Baba accepted them.

Once Mr. Raghuvir Bhaskar Purandare of Bandra, a great devotee of Baba started for Shirdi with his family. Mrs Tarkhad went to Mrs. Purandare, and gave her two brinjals and requested her to prepare Bharit of one bringal and Kacharya of the other, when she went to Shirdi and serve Baba with them. After reaching Shirdi, Mrs. Purandare went with her dish of Bharit to the Masjid when Baba was just about to start his meals. Baba found the Bharit very tasty. So He distributed it to all and said that He wanted Kacharyas now. A word was sent to Radha Krishna-Mai, that Baba wanted Kacharyas. She was in a fix, as that was no season of brinjals. How to get brinjals was the question? When an enquiry was made as to who brought the Bharit, it was found that Mrs. Purandare was also entrusted with the duty of serving Kacharyas. Everybody then came to know the significance of Baba's enquiry regarding Kacharyas, and was wonderstruck at Baba's all-pervasive knowledge.

In December 1915 A.D., one Govind Balaram Mankar wanted to go to Shirdi to perfrom the obsequies of his father. Before he left, he came to see Mr. Tarkhad. Then Mrs. Tarkhad wanted to send something with him to Baba. She searched the whole house but found nothing, except a Peda, which had already been offered as naivedya. Mr. Mankar was in mourning. Still out of great devotion to Baba, she sent the Peda with him, hoping that Baba would accept and eat it. Govind went to Shirdi and saw Baba, but forgot to take the Peda with him. Baba simply waited. When again he went to Baba in the afternoon, he went empty-handed without the Peda. Baba could wait no longer and, therefore, asked him straight, "What did you bring for me?" "Nothing" was the reply. Baba asked him again. The same reply came forth again. Then Baba asked him the leading question, "Did not the mother (Mrs. Tarkhad) give some sweetmeat to you for Me at the time of your starting?" The boy then remembered the whole thing. He felt abashed, asked Baba's pardon, ran to his lodging, brought the Peda and gave it to Baba. As soon as Baba got it in His hand. He put it into His mouth and gulped it down. Thus the devotion of Mrs. Tarkhad was recognized and accepted. "As men believe in Me, so do I accept them" (Gita, 4-11) was proved in this case.

Baba Fed Sumptuously, -- How?

Once, Mrs. Tarkhad was staying in a certain house in Shirdi. At noon, meals were ready and dishes were being served, when a hungry dog turned up there and began to cry, Mrs. Tarkhad got up at once and threw a piece of bread, which the dog gulped with great relish. In the afternoon, when she went to the Masjid and sat at some distance, Sai Baba said to her, "Mother, you have fed Me sumptuously up to my throat, My afflicted pranas (life-forces) have been satisfied. always act like this, and this will stand you in good stead. Sitting in this Masjid I shall never, never speak untruth. Take pity on Me like this. First give bread to the hungry, and then eat yourself. Note this well." She could not at first understand the meaning of what Baba said. So she replied -- "Baba, how could I feed You? I am myself dependent on others and take my food from them on payment." Then Baba replied -- "Eating that lovely bread I am heartily contended and I am still belching. The dog which you saw before meals and to which you gave the piece of bread is, one with Me, so also other creatures (cats, pigs, flies, cows etc.) are one with Me. I am roaming in their forms. He, who sees Me in all these creatures is My beloved. So abandon the sense of duality and distinction, and serve Me, as you did today." Drinking these nectar-like words, she was moved, her eyes were filled with tears, her throat was choked and her joy knew no bounds.

Moral

"See God in all beings" is the moral of this chapter. The Upanishads, the Geeta and the Bhagwat, all exhort us to perceive God or Divinity in all the creatures. By the instance given at the end of this Chapter and others too numerous to mention. Sai Baba has practically demonstrated to us how to put the Upanishadic teachings into practice. In this way Sai Baba stands as the best Exponent or Teacher of the Upanishadic doctrines.

Bow to Shri Sai - Peace be to all

Sai Satcharita - Chapter 10

Sai Baba's Mode of Life - His Sleeping - board - His Stay in Shirdi - His Teachings - His Humility - The Easiest Path.

Remember Him (Sai Baba) always with love, for He was engrossed in doing good to all, and always abided in His Self. To remember Him only is to solve the riddle of life and death. This is the best and easiest of Sadhanas, as it involves no expenditure. A little exertion here brings great rewards. So as long as our senses are sound, we should, minute my minute, practice this Sadhana. All other Gods are illusory ; Guru is the only God. If we believe in Sad-guru's holy feet, he can change our fortune for the better. If we serve Him nicely, we get rid of our Samsar. We need not study any philosophy like the Nyaya and the Mimansa. If we make Him our Helmsman, we can easily cross over the sea of all our pains and sorrows. As we trust the helmsman in crossing rivers and seas, so we have to trust our Sadguru in getting over the ocean of worldly existence. The Sadguru looks to the intense feeling and devotion of his devotees, endows them with knowledge and eternal bliss.

In the last chapter, Baba's mendicancy, and devotees' experiences and other subjects are dealt with. Let the readers now hear, where and how Baba lived, how He slept, and how He taught etc.

Baba's Wonderful Bed-Stead

Let us first see where and how Baba slept, Mr. Nanasaheb Dengale brought, for Sai Baba, a wooden plank, amount 4 cubits in length and only a span in breath, for sleeping upon. Instead of keeping the plank on the floor and then sleeping on it, Baba tied it like a swing to the rafters of the Masjid with old shreds or rags and commenced to sleep upon it. The rags were so thin and worn out that it was a problem how they could bear or support even weight of the plank itself, let alone the weight of Baba. But somehow or other-it was Baba's sheer Leela that the worn out rags did sustain the plank, with the weight of Baba on it. On the four corners of this plank, Baba lighted panatis (earthen lamps), one at each corner, and kept them burning the whole night. It was a sight for the Gods to see Baba sitting or sleeping on this plank! It was a wonder to all, how Baba got up and down the plank. Out of curiosity, many careful observers kept watching the process of mounting and dismounting, but none succeeded. As crowds began to swell so to detect this wonderful feat, Baba one day broke the plank into pieces and threw it away. Baba had all the eight Siddhis (powers) at His command. He never practiced nor craved for them. They came to Him naturally, as a result of His perfection.

Sagun Manifestation of Brahman

Though Sai Baba looked like a man, three cubits and a half in length, still He dwelt in the hearts of all. Inwardly, he was unattached and indifferent, but outwardly, He longed for public welfare. Inwardly most disinterested, He looked outwardly full of desires, for the sake of His devotees. Inwardly an abode of peace, he looked outwardly restless. Inwardly He had the state of Brahman, outwardly He acted like a devil. Inwardly He had the state of Brahman, outwardly he acted like a devil. Inwardly He loved Adwaita (union or monism), outwardly He got entangled with the world. Sometimes He looked on all with affection, and at times He threw stones at them; sometimes He scolded them, while at times He embraced them and was calm, composed, tolerant and well-balanced. He always abided and was engrossed in the Self and was well-disposed towards His Bhaktas. He always sat on one Asan and never travelled. His 'band' was a small stick, which He always carried in His hand. He was calm, being thought-free. He never cared for wealth and fame and lived on begging. Such a life He led. He always uttered 'Allah Malik' (God the real owner). Entire and unbroken was His love for the Bhaktas. He was the mine or store-house for self-knowledge and full of Divine Bliss. Such was the Divine Form of Sai Baba, boundless, endless and undifferentiated. One principle which envelopes the whole universe, (from a stone pillar to Brahma) incarnated in Sai Baba. The really meritorious and fortunate people got this treasure-trove in their hands, while those people who not knowing the real worth of Sai Baba took or take Him to be a man, a mere human being, were and are indeed miserable.

His Stay in Shirdi and Probable Birth-date

None knew or knows the parents and exact birth-date of Sai Baba; but it can be approximately determined by His stay in Shirdi. Baba first came to Shirdi, when he was a young lad of sixteen and stayed there for three years. Then all of a sudden He disappeared for some time. After some time, He reappeared in the Nizam state near Aurangabad, and again came to Shirdi with the marriage-party of Chand Patil, when He was twenty years old. Since then, He stayed in Shirdi continuously for a period of sixty years, after which Baba took His Maha-Samadhi in the year 1918. From this we can say that the year of Baba's birth is approximately 1838 A.D.

Baba's Mission and Advice

Saint Ramadas (1608-1681) flourished in the 17th century, and fulfilled to a great extent his mission of protecting cows and Brahmins against the Yavanas (Mahomedans), but within two centuries after him, the split between the two communities -- Hindus and Mahomedans widened again, and Sai Baba came to bridge the gulf. His constant advice to all was to this effect. "Rama (the God of the Hindus) and Rahim (the God of the Mahomedans) were one and the same; there was not the slightest difference between them; then why should their devotees and quarrel among themselves? You ignorant folk, children, join hands and bring both the communities together, act sanely and thus you will gain your object of national unity. It is not good to dispute and argue. So don't argue, don't emulate others. Always consider your interest and welfare. The Lord will protect you. Yoga, sacrifice, penance, and knowledge are the means to attain God. If you do not succeed in this by any means, vain is your birth. If any one does any evil unto you, to do not retaliate. If you can do anything, do some good unto other." This in short was Sai Baba's advice to all; and this will stand in good stead both in material and spiritual matters.

Sai Baba as Sadguru

There are Gurus and Gurus. There are many so-called Gurus, who go about from house to house with cymbals and veena in their hands, and make a show of their spirtituality. They blow mantras into the ears of their disciples and extract money from them. They profess to teach piety and religion to their disciples, but are themselves impious and irreligious. Sai Baba never thought of making the least show of His worth (piety). Body-consciousness, He had none, but He had great love for the disciples. There are two kinds of Gurus (1) 'Niyat' (appointed or fixed) and (2) 'Aniyat' unappointed or general). The latter by their advice develop the good qualities in us, purify our hearts and set us on the path of salvation; but contact with the former, dispels our quality (sense of difference); and estalishes us in Unity by making us realize "Thou art that". There are various Gurus imparting to us various kinds of wordly knowledge, but he, who fixes us in our Nature (Self) and carries us beyond the ocean of worldly existence, is the Sadguru. Sai Baba was such a Sadguru. His greatness is undescribable. If anybody went to take His darshana, he, without being asked, would give every detail of his past, present and future life. He saw Divinity in all beings. Friends and foes were alike to Him. Disinterested and equal-balanced, He obliged the evil-doers. He was the same in prosperity and adversity. No doubt, ever touched Him. Though He possessed the human body, He was not in the least attached to His body or house. Though He looked embodied, He was really disembodied, i.e., free in this every life.

Blessed are the people of Shirdi, who worshipped Sai as their God. While eating, drinking, working in their backyards and fields and doing various household works, they always remembered Sai and sang His glory. They knew no other God except Sai. What to speak of the love, the sweetness of the love, of the women of Shirdi! They were quite ignorant, but their pure love inspired them to compose poems or songs in their simple rural language. Letters or learning they had none, still one can discern real poetry in their simple songs. It is not intelligence, but love, that inspires real poetry as such. Real poetry is the manifestation of true love; and this can be seen and appreciated by intelligent listeners. Collection of these folk songs is desirable and Baba willing, some fortunate devotee may undertake the task of collecting and publishing these folk-songs, either in the Sai Leela magazine or separately in a book-form.

Baba's Humility

Lord or Bhagwan is said to have six qualities, viz. (1) Fame, (2) Wealth, (3) Non-attachment, (4) Knowledge, (5) Grandeur, and (6) Generosity. Baba had all these in Him. He incarnated in flesh for the sake of the Bhaktas. Wonderful was His grace and kindness! He drew the devotees to Him, or how else one could have known Him! For the sake of His Bhaktas Baba spoke such words, as the Goddness of Speech dare not utter. Here is a specimen. Baba spoke very humbly as follows:- "Slave of slaves I am your debtor, I am satisfied at your darshan. It is a great favour that I saw your feet. I am an insect in your excreta. I consider Myself blessed thereby". What humility is this? If anybody would think that by publishing this, any disrespect is shown to Sai, we beg His pardon and to atone for this we sing and chant Baba's name.

Though Baba seemed outwardly to enjoy sense-objects, he had not the least flavour in them, nor even the consciousness of enjoying them. Though He ate, he had no taste and though He saw, He never felt any interest in what He saw. Regarding passion, He was as perfect a celibate as Hanuman. He was not attached to anything. He was pure consciousness, the resting place of desire, anger, and other feelings. In short, He was disinterested, free and perfect. A striking instance may be citied in illustration of this statement.

Nanavalli

There was in Shirdi, a very quaint and queer fellow, by name Nanavalli. He looked to Baba's work and affairs. He once approached Baba who was seated on His Gadi (seat) and asked Him to get up, as he wanted to occupy the same. Baba at once got up and left the seat, which he occupied. After sitting there awhile Nanavalli got up, and asked Baba to take His seat. Then Baba sat on the seat and Nanavalli fell at His feet, and then went away. Baba did not show the slightest displeasure in being dictated to and ousted.

This Nanavalli loved Baba so much that he breathed his last, on the thirteenth day of Baba's taking Maha-Samadhi.

The Easiest Path

Hearing the stories of the Saints and Being in their Company:

Though Sai Baba acted outwardly like an ordinary man, His actions showed extraordinary intelligence and skill. Whatever He did, was done for the good of His devotees. He never prescribed any asan, regulation of breathing or any rites to His Bhaktas, nor did He blow any mantra into their ears. He told them to leave off all cleverness and always remember "Sai" "Sai". "If you did that" He said, "all your shackles would be removed and you would be free". Sitting between five fires, sacrifices, chantings, eight-fold Yoga are possible for the Brahmins only. They are of no use to the other classes. The function of the mind is to think, it cannot remain for a minute without thinking. If you give it a Sense-object, it will think about it. If you give it to a Guru, it will think about Guru. You have heard most attentively the greatness, grandeur of Sai. This is the natural remembrance, worship and Kirtan of Sai. Hearing the stories of the Saints is not so difficult, as the other Sadhanas mentioned above. They (stories) remove all fear of this Samsar (worldly existence), and take you on to the spiritual path. So listen to these stories, meditate on them, and assimilate them. If this is done, not only the Brahmins, but women and lower clases will get pure and holy. You may do or attend to your worldy duties, but give your mind to Sai and His stories, and then, He is sure to bless you. This is the easiest path, but why do not all take to it? The reason is that without God's grace, we do not get the desire to listen to the stories of Saints. With God's grace everything is smooth and easy. Hearing the stories of the Saints is, in a way, keeping their company. The importance of the company of Saints is very great. It removes our body-consciousness and egoism, destroys completely the chain of our birth and death, cuts asunder all the knots of the heart, and takes us to God, Who is pure Consciousness. It certainly increases our non-attachment to sense-objects, and makes us quite indifferent to pleasures and pains, and leads us on the spiritual path. If you have no other Sadhana, such as uttering God's name, worship or devotion etc., but if you take refuge in them (Saints) whole-heartedly, they will carry you off safety across the ocean of wordly existence. It is for this reason that the Saint manifest themselves in this world. even sacred rivers such as the Ganges, Godavari, Krishna and Kaveri etc., which wash away the sins of the world, desire that the Saints should come to them, for a bath and purify them. Such is the grandeur of the Saints. It is on account of the store of merit in past births that we have attained the feet of Sai Baba.

We conclude this chapter with meditation on Sai's Form. He, the beautiful and handsome Sai, standing on the edge of the Masjid and distributing Udi to each and every Bhakta, with a view to his welfare. He who thinks the world as naught and Who is ever engrossed in Supreme Bliss -- before Him -- we humbly prostrate ourselves.

Bow to Shri Sai -- Peace be to all