The Essential Sai Satcharita

Chapter 28 describes the incredible ways in which Baba drew his devotees to Shirdi. Baba pulled Lala Lakhmichand, the Burhanpur lady and Megha to Shirdi, like a boy who pulls a sparrow with a string. Lakhmichand and the Burhanpur lady dreamt of Baba, while Hari Vinayak Sathe sent Megha to meet Sai Baba. A devout man named Lakhmichand once dreamt of a saintly person, and a few days later, he attended a Kirtan by Das Ganu in Dattatreya Bijur's house, and became totally devoted to Baba. That very night, his friend, Shankar Rao, asked him to accompany him to Shirdi. Lakhmichand eagerly accepted, and borrowing 15 rupees for his expenses, he set out, with his friend, to Shirdi. At Shirdi, he experienced Baba's compassion and all-pervasiveness when Baba asked, "What was the necessity to borrow 15 rupees to make this pilgrimage?" Baba disapproves of His devotees borrowing money to go on pilgrimages. Next is the story of the Burhanpur lady. Unfortunately, her name is not mentioned. She dreamt that Baba came to take Bhiksha of Khichdi from her. After some time, her husband got transferred to Akola. So, without further delay, they went to Shirdi. However, for the first fortnight, she was unable to make her offering of Khichdi to Baba. So, one day, she prepared the Khichdi and went to the Dwarka Mai, but the curtain was drawn. Not minding this, she went up and served her Khichdi, and Baba ate it with great relish. Now for the story of Megha, who was so greatly transformed that Baba wept on his demise. Here is how Megha was first drawn to Shirdi. One Hari Vinayak Sathe was working in Kheda, where he met Megha, a Gujarati Brahmin from Viramgaon. Sathe was interested in Megha's spiritual welfare, and urged him to go to Shirdi and meet his Sadguru. Megha was reluctant to go as he felt that he would descend into hell if he bowed before a Muslim. However, he did eventually go to Shirdi, and as soon as he entered the Dwarka Mai, Baba flew into a rage and threatened to beat him, and drove him away. Nonetheless, Megha stayed on and performed service to Baba in a quiet manner. After a few days, Megha left Shirdi only to soon return for he considered Baba to be the living form of Lord Shiva. He ceaselessly chanted the name "Sai Shankar, Sai Shankar" from morning till night. He prayed to Lord Shankar with a childlike innocence, and as Shankar was fond of bael leaves, he was determined to worship his Sai Shankar with Bilva Patra. As there were no Bilva Patra in or around Shirdi, he trudged two or three miles every day to procure them from the forest. He also collected wild flowers that Baba loved, and after worshipping all the deities in the village, he came to the Dwarka Mai, and performed ritualistic worship of Baba. Megha also performed the noon Aarti for Baba. This he did by standing on one foot. He held the Aarti platter in his right hand, and with his left hand, he rang the gong of the bell. Baba evidently liked the way he performed Aarti, and would delay the Aarti if Megha was late. On Makar Sankranti day, Megha was keen to give Sai Shankar a bath with the holy water of the Godavari. He pestered Baba to allow him to do so. Baba gave in to his requests and agreed. At once, Megha set out barefoot with an empty vessel, unmindful that he had to walk back and forth a total distance of 16 miles. In those days, the road to Kopargaon was a treacherous one. The road was an uneven dirt road full of holes and pits. It was lined by dense trees, where dacoits hid and waylaid the unsuspecting traveller. Megha, however, was not bothered by these thoughts, as his heart was filled with devotion and joy. After fetching the holy water, he asked Baba to be seated so that he could bathe Him. Baba tried His level best to dissuade him, but Megha was determined. Finally, Baba said, "Megha, the head is the most important part, so just pour water on my head." However, Megha, in his zeal, poured the entire pot all over Baba. Megha was then astounded to see that only Baba's head was wet, and the rest of His body was dry. Baba, on one occasion, gave Sakshatkar to Megha, saying, "Megha, draw a trident." A few days later, a Ramdasi presented Baba with a Pindi, which Baba presented to Megha. Thus, Baba blessed him and also strengthened his faith in his Ishta Devta, Lord Shiva. Upon Megha's demise in 1912, the Shiv Ling was housed in the Gurustaan. Having narrated this incredible story, I will take the opportunity to narrate some more Leelas. The first Leela is about Nanasaheb Chandorkar's father, Govind Chandorkar. Once, it so happened that there was a misunderstanding between Govind and the local Muslims. Upset with this, he told his family members not to associate with any Muslim. In his family, his word was law, so his family members distanced themselves from their Muslim friends and neighbours. At that time, his son, Nana, was away on a tour. When he returned, the family briefed him about the turn of events, and of his father...

The Leelas in chapter 27 give us a glimpse of Baba's love for Shama, and how He wanted to give Shama several religious texts so that he could benefit from them. The first story is about Kaka Mahajani, who comes to the Dwarka Mai with a copy of the Eknath Bhagvat, hoping that Baba would return it with His blessings. But, Baba gives the book to Shama instead. Shama protests, but to no avail. Mahajani then brings another copy, which Baba blesses and returns to him. The main story of this chapter is about a Ramdasi, who used to read the Vishnu Sahasranam every day. Baba lies to him, saying that He has a terrible stomach ache which would abate with Senna powder. The concerned Ramdasi immediately leaves to get the powder. Then, Baba comes down, steals his book and gives it to Shama. Shama is unwilling to accept it as he thinks that Baba is trying to cause a fight between them, and that is exactly what happens. But Baba pacifies the Ramdasi, and Shama gives him a copy of the Pancharatna Gita instead, which the Ramdasi gladly accepts. The next Leela is of Babusaheb Jog, who receives a copy of the Gita Rahasya written by Lokmanya Tilak. Baba blesses the book and returns it to Jog. These incidents show that Baba encouraged His devotees to read these texts and inculcate them into their lives. Finally, Baba gives Mantra Upadesh to Laxmibai Khaparde, and asks her to continuously chant the words "Raja Ram, Raja Ram." I shall now talk about the importance of reciting the Vishnu Sahasranam Stotra, and give a brief introduction to it. The chanting of Nama, or the divine name, has an important place in the disciplines advocated in the Bhakti Marg. This adoration of the Divine by names takes two forms - Japa and Stotra. Japa is the silent repetition generally of a single Divine Name, or a Mantra, which may also have a long formula. The Stotra, however, is invariably uttered aloud and it may include the chanting of verses conveying the glory and attributes of the Divine. The Sahasranam is perhaps the most popular and holiest form of Stotras among devotees. The word 'Sahasranam' means the thousand names of the Lord. It may be asked, 'What devotional purpose can the elaboration of names serve?' Inward concentration is the essence of devotional practice, but inward concentration is also the most difficult to practise. Even a great man like Arjuna said to Lord Krishna in the Gita, "Today, of all Sahasranams, the Vishnu Sahasranam is known as The Sahasranam." The mind is fickle, turbulent, powerful and unyielding. To control and concentrate it is as difficult as controlling the wind itself. So aspirants treading the path of devotion are given practices of varying subtlety for communion with the Divine. Concentrated meditation is of the highest form of communion. Japa comes next, and Stotra, the external worship, comes after that. While meditation and Japa can be done only very imperfectly by the majority of men, Stotra and external worship can be practised much more successfully, and with greater devotional satisfaction. Hence, the importance of Stotra as a devotional practice. A Stotra has six characteristics, viz., salutation, benediction, statement of the doctrine, praise of the deity and His attributes, description of His valour, form, deeds and prayer. In elaborate Stotras, like the Vishnu Sahasranam, that often take the shape of long, literary pieces, these features can be clearly seen. These are brought out through the selection of meaningful names that are strung together into verses. Vishnu Sahasranam is a part of the Shanti Parva of the Mahabharata. Tradition says that the Vishnu Sahasranam was composed by Sanaka, one of the Kumaras. When Yudhishthira posed the question: "Who is that Being who is Supreme Lord of all, the sole refuge of all, and by praising and worshipping whom, man gains what is good and attain salvation?" Bhishma responded to the question, in the presence of Lord Krishna, by narrating the Vishnu Sahasranam, the thousand names of Vishnu. Shama and Vishnu Sahasranam Just as Lord Krishna bestowed His grace upon Arjuna and Uddhav, so did Baba bestow His grace upon Shama. But the method was very different. Baba's method was unusual and inscrutable. Once a Ramdasi came to Shirdi, and took his Asan in the Sabha Mandap of Dwarka Mai. Every morning, he would read the Pothi. One day, Baba complained of stomach ache. Shama, who was nearby, asked Him what the matter was. Baba said that He had a terrible stomach ache, and asked the Ramdasi to go and fetch some Sonmukhi to relieve Him of the pain. As soon as the Ramdasi left, Baba left His seat and took the Vishnu Sahasranam from the bundle of books belonging to the Ramdasi. Baba then gave it to Shama and asked him to keep it. Shama was very upset and said, "I don't want your Pothi." However, Baba insisted that he keep it. Shama angrily said, "Deva, first you lied saying that you had a stomach ache. Then you went and stole his book. You steal the b...

The first Leela in Chapter 26 is about Bhakta Pant, who, in order to avoid committing Guru Droha, takes permission from his guru before visiting Shirdi for Baba's Darshan. The next story is about the epileptic son of a devotee named Harish Chandra Pithale, and how Baba cures the boy of his disease. Lastly, there is the story of Ambadekar, who decides to end his wretched life, but is given a copy of the Shri Swami Samartha's Charita, which helps change his mind, and prevents him from taking his own life. In this chapter, a devotee named Bhakta Pant, who had received initiation from another guru, wishes to have Baba's Darshan. But, he is worried that he may be doing Guru Droha. So, when he was invited by his friends to accompany them to Shirdi, he first took consent from his guru before proceeding to Shirdi. When they reached Shirdi, everyone entered the Dwarka Mai and had Darshan, but Pant fell down unconscious. After he was revived, Baba reassured him saying, "Whatever the situation, never leave the place of your own guru." What a wonderful lesson for him and for all of us, as these days, there are many gurus and we tend to constantly change our gurus. The second Leela is about Shama's visit to Nagpur, where he meets Tajuddin Baba (whom Baba used to call 'the Golden tree'). Upon his return to Shirdi, when Baba asked him about the places he had visited in Nagpur, Shama eagerly tells Baba about his Darshan of Shri Narayan Maharaj in a tiny village of Bhet in Kedgaon. He tells Baba that Narayan Maharaj had a big Darbar and thousands of people went for his Darshan. He repeated this again and again. After being silent for some time, Baba said, "Aple baap to aple baap (Only our father is our father). No matter how much he may beat you, shout at you, disagree with you or punish you, he will always have sympathy and empathy for you and no one else will. I am your father. So what do you have to do with others?" In his characteristic way, Baba taught Shama a valuable lesson, which was: Do not look down or talk ill of others, especially a Satpurush, for the ill effects of it will be experienced by future generations. Your guru and father should be treated with love and respect. Do whatever Seva you can for both of them and have total faith in them. (Reference: Shri Sai Leela, ank 5, year 17, 1940.) The next story is about Harish Chandra Pithale, who worked as a salesman in the Ghram Company. After a short illness in April 1910, his eldest son died, leaving behind his wife and a little son. The family was grief-stricken and did not know how to find solace. At that time, they attended a Kirtan at the house of a co-employee named Raghunath Tendulkar. The Sai Baba Kirtan was performed by none other than Das Ganu Maharaj. By the end of the Kirtan, Pithale's entire family became totally devoted to Baba. They were so eager to have Baba's Darshan that they kept singing "Darshan de Sai Baba" from morning till night. That was one of Das Ganu's Bhajans. Then, after a long wait, they were able to visit Shirdi. At Shirdi, Harish Chandra and his family sat near the Dhuni Mai. As they got up to go to the Wada, his third son, Dwarkanath, who had been suffering from a convulsive disorder, got an attack right there and nearly fell into the Dhuni Mai. With great presence of mind, the child's mother held her child in time. The mother was frightened and distraught, and she wept inconsolably. Baba said, "Aai, don't be frightened. Allah Malik will make him alright." And taking Udi from the Dhuni, He applied it on the child's forehead. Dwarkanath recovered, and thenceforth, never had a convulsion again. Before leaving Shirdi, Baba gave three rupees to Harish Chandra, saying that He had already given him two rupees in the past, and now He is giving him three rupees, and asked him to worship the coins. Here, Baba identifies Himself with Swami Samarth, who had given his father the two rupees. (Reference: Sai Leela magazine, ank 7, year 4, 1926.) Baba absolutely disapproved of any devotee contemplating suicide. In chapter 26 of the Shri Sai Satcharita, there is a story of a man named Ambadekar, who was so fed up with his wretched and destitute life that he decided to end his life. However, at that juncture, Shagun Meru Naik came to him, and gave him Swami Samarth's Charita. Ambadekar read the Charita, which changed his mind and he did not follow through with his plan. Baba firmly says, "Never ever contemplate suicide, no matter how hard life is, as you will have to come back again to complete that part of your wretched life. Also, you will keep your ancestors hungry and unhappy, as you will not be there to perform Shradh." Suicide is a selfish act committed to evade suffering, or escape from duty and obligations to others and to God. It has far-reaching consequences for the individual's soul. It is a violation of the covenant with God and neglect of your duty. Hindus believe that human life is very precious as it is obtained a...

The Leelas in chapter 25 are all about Damu Anna Rasne, and how he sought refuge at Baba's feet as he had no offspring, and the unique way in which Baba blesses him by giving him four mangoes. Two other Leelas mentioned in this chapter are about Damu's business speculations on cotton and grain, and how Baba prevents him from doing so, thereby saving him from severe financial losses. I shall now narrate his life story, then talk about how he resolved to bring a flag every year for Ram Navami as a token of his gratitude for Baba for blessing him with children. The ancestors of Damodar Savalram Rasane hailed from Rashin. They were known as the Rashinkars, but later adopted the surname Rasane. Damodar Rasane received Baba's blessings for a child in the most remarkable and unexpected manner, and thereby, he became the means for spreading Baba's fame. He was a very humble man, who sold bangles and utensils to earn a living. All his transactions yielded good profits, and he soon became rich. He had everything in life, but had no children although he married twice. Astrological curiosity made him explore his horoscope, and he found that a Paapi (Ketu) was seated in the Putrastan, and there was no Guru (Jupiter) influence to overcome this. The local astrologers he consulted declared that it was impossible for him to have a child in this life. Damodar had heard of Sai Baba and went to see Him. Baba had kept about eight mangoes from a basket to be given to him. The rest of the mangoes in the basket were taken away by the local children, who wanted more. When Baba said that there were no more mangoes, the children pointed to the eight mangoes. Baba said that they were for Damya, but the children said that Damya was not around. "I know that he is on his way. He is coming," said Baba. When Baba went out, some of the children took away four mangoes, leaving behind only four mangoes. Baba gave Damodar the four mangoes, saying, "Eat and die." Damodar was perturbed by hearing the inauspicious word 'die'. Noticing his perplexity, Mhalsapati told him that it was a blessing to die at Baba's feet. All the while, Baba was enjoying this exchange. The word 'die', which He used, did not refer to physical death, but to the spiritual death, which is the same as Brahma Pramada coming upon one who gets deeper into Samsarik life with the birth and death of progeny and family. Baba said, "Damya, do not eat these mangoes yourself, but give them to your wife." Damya asked, "Which wife should I give them to?” Baba replied, “Give them to your second wife. She will have eight children. The first two will be boys. Name the first Daulatshah and the second Tanashah." Taking up his notebook immediately, Damya wrote down the two names. As stated by Baba, Damya's wife gave birth to exactly eight children, one after another, and their sexes were in the same order given by Baba. It took 15 years for all their children to be born. Perhaps there is an astrological explanation for this. In Damya's horoscope, there was no ‘Guru Balam' to overcome the Paapi influence. But the all-knowing and all-powerful guru of Damya was Baba, and His Balam (strength), together with His favourable glances, could overcome the adverse influence of all the planets put together. Damya's first son was named Daulatshah, who came to be known as Nanasaheb Rasane. Nanasaheb became the trustee of the Shri Sai Baba Sanstan, and did a lot of work for the Sanstan. He carried on Baba's propaganda by spreading the Sai faith through lectures and other means, and he was fully deserving of the name Daulatshah. Damya, deriving a blessing of this very rare sort, became the means by which Baba's fame (for bestowing progeny and other blessings) got widely publicised in Ahmednagar. This was around 1895-97. Damya, wishing to show his gratitude, undertook to pay for the expenses of a grand flag-procession ceremony that took place every Ram Navami day. Two very tall flags were nicely decorated and carried from the mosque through the streets of Shirdi on that day every year, and finally brought back to be installed at Baba's Masjid to remain there as a mark of the stay of the very compassionate saint. Not content with this service, Damya was always ready to undertake further work and expense for Baba in other matters as well, such as the reconstruction of the Masjid. Baba saves Damya from incurring financial losses On one occasion, Damya was advised by a cotton trader to invest Rs. 50,000 in cotton trading and earn a profit of lakhs within a short period of time. Damya wrote to Shama to ask Baba for permission to make the investment. When the letter came to Baba, Baba said, "Damya wants to catch the sky. His head is wrong. He is trying to think of lakhs. Write to him that his present position is not bad, and ask him not to think of lakhs." Damya, with great regret, had to drop the idea of cotton speculation. Finally, he thought he would directly go and meet Baba and induce Baba t...

In the first Leela of Chapter 24, Baba explains the importance of sharing food with others and offering it first to God and the Guru before consuming it ourselves. In the next Leela, we get a glimpse of Baba's wit and humour when He playfully tells Anna Chinchanekar that he is trying to kiss Mausibai while they were both massaging Baba in the Dwarka Mai. Mention is also made in the chapter of an incident where Baba reprimands a devotee for interfering with Mausibai's Seva. The main story in Chapter 24 is about Dabholkar, who went to the Dwarka Mai on a Sunday and started massaging Baba's feet. Baba noticed some puffed grams stuck in the folds of Dabholkar's coat sleeve. Jokingly, Baba said, "He went to the bazaar and quietly ate the grams without sharing it with anybody." Baba then, using the story as an example, teaches us that before we have a meal, we ought to offer it first to Baba, then to others around us, and only then enjoy the meal ourselves. When the food is offered to Baba, it becomes Prasad and turns into Ambrosia. Whatever we are about to eat, be it stale or freshly prepared, delicious or not, or even if it be leftovers, if we are going to consume it or partake of it, we must first offer it to Baba so that it becomes Satvik. Baba advises us that we should first remember Him before our senses, mind and intellect enjoy sensory objects. The senses can never remain without the objects. But if those objects are first offered to the Guru, the attachment to them will naturally vanish. Similarly, all our thoughts regarding desire, anger, avarice, should first be offered and directed to the Sadguru, which helps in eradicating those thoughts. When we think that Baba is close by or present, then the question whether the object (that we are about to enjoy) is fit to be enjoyed or not will arise. In this way, the object that is not fit to be enjoyed will be shunned, and our vicious habits and vices will gradually disappear. Love for the Guru will grow and pure knowledge will sprout. When this knowledge grows, the bondage of body consciousness (that we are the body) will snap, and our intellect will be merged in spirit consciousness, leading to bliss and contentment. Baba had a very endearing way of joking with His devotees without offending them, and everyone enjoyed this. He often called His devotees by pet names (mentioned in chapter 20). At other times, He phonetically prolonged the 'a' sound. As a result, the word used would mean something totally different. Some examples of this are given below. One Ekadashi day, when Baba asked Kushabhau what he had eaten, he replied, "Nothing. It is Ekadashi today." Baba: “What does Ekadashi mean?” Kushabhau: “Upavas.” Baba: “What is Upavas?” Kushabhau: “It is like Rozas.” Baba: “What is a Roza?” Kushabhau: “It means eating nothing except Kandamul” (Kanda means tubers - usually sweet potatoes and potatoes, and Mul means root vegetables). Baba then, punning upon the word 'Kand', called it Kaanda (onion). Baba said, "You were eating Kaanda? Here is Kaanda for you." So saying, Baba handed over a few onions to Kushabhau and asked him to eat them. Kushabhau said, "Baba, if you eat, I too will eat." They both ate some onions. Just then, a few visitors came there, and Baba, wanting to have fun, said, "Look at this Brahmin. He is eating onions on an Ekadashi day!" Kushabhau said, "Baba ate it, and then made me also eat it." "No, no! See what I ate," said Baba and vomited. What Baba vomited was Kunda, i.e., sweet potatoes. Baba said, "See, it is not onion, but sweet potato." Kushabhau was astonished, and thought the production of sweet potatoes was his opportunity. He fell on the sweet potato and swallowed them. Baba kicked and beat him saying, "Why do you eat the vomit?" Kushabhau did not answer. In a moment, Baba's mood changed. He said, "I shall give you my blessings. Henceforth, you will have the power to produce this Udi (the Udi from my Dhuni Mai) by merely remembering me and holding forth your hands. Give this Udi freely. It will help people, and you will get Punya.” (Reference: The Life of Sai Baba, Narasimha Swamiji.) Gopalrao Booty of Nagpur was keen to help his friend, S.B. Dhumal, who wanted to go to England to do his studies in law. Booty offered to provide all the expenses of Dhumal's journey and support his family during his absence. When all was settled between them, Shama went to ask Baba whether Dhumal can go to Vilayat (England). Baba asked, "What for?" Shama replied, "To study at the bar." Baba said, "His Vilayat is here only." Thus, Dhumal did not go to England, but his practice flourished in India itself. (Reference: The Life of Sai Baba, Narasimha Swamiji.) Baba had a unique relationship with Tatya Kote Patil. It was that of a doting uncle and his nephew. In the afternoon when the devotees had gone to their rooms, Baba played with him. Baba laughed heartily and played pranks. When Tatya, Mhalsapati, and Baba slept in th...

In chapter 23, we are presented with the story of Ram Baba, a yogi who was unable to achieve the state of Samadhi even for a few minutes. When he came to Shirdi and saw Baba eating stale Bhakri with onions, he wondered, 'How can this man help me!' Reading his thoughts, Baba said, "He who can digest onions should eat them." Hearing this, Ram Baba surrenders at Baba's feet and gets his difficulties resolved. The next Leela is about Shama who is bitten by a snake and runs to Baba, who expels the venom by ordering it to get down and leave. Then, there is the story of Dikshit willing to slaughter the ailing goat when Bade Baba, a Muslim, refuses to do so. Shama goes to the Wada but does not return lest he has to slaughter it. But Dikshit, a Brahmin by caste, opposed to consuming meat and following the path of Ahimsa, is ready to follow his Guru's order. In February 1914, when Ram Baba went to Shirdi, Baba welcomed him, saying, "Ae kutte, idhar aaja. Jo hajam kar sakta hai wahi toh kha sakta hai." Roughly translated, it means: 'You dog, come here. He alone should eat who can digest it.' This Leela is beautifully given in the Shri Sai Satcharita, chapter 23, when Chandorkar and Ram Baba came to the Masjid and found Baba eating Bhakri with onions. Ram Baba was filled with doubt. He wondered how this person eating stale Bhakri with onions could help him. Immediately, Baba read his mind and said, "Nana, only those who can digest onions should eat them." Hearing this, Ram Baba surrendered, and with a clear mind, he asked Baba about his difficulties in attaining Samadhi, and Baba answered all his doubts. In 1910, after having enjoyed life to its fullest, Ram Baba took Sanyas. He was initiated into Sanyas at Karambas District, Bulandshahr, in Uttar Pradesh. He travelled widely, and met many saints and spent time with them. He met saints like Ramana Maharshi and Swami Shivananda. He roamed the jungles and mountains of India, carrying his staff and begging bowl. After meeting Baba, his life changed forever. It was as if he had surrendered his ego at Baba's feet. In fact, he never used the pronoun 'I'. In conversation, he would refer to himself as 'Ram'. He would address others as 'Dear Selves'. While doing Parikrama of the Narmada, he met Hansdevji Maharaj, who sent him to meet Tembe Swami at Garudeshwar. Then, he went to Mani Nageshwar. It so happened that two princesses of Saurashtra came to Nathji Maharaj to take permission to go to Shirdi. Granting them permission, Nathji asked Ram Baba to accompany them. They made their journey by car and reached Shirdi just before the noon Aarti. Ram Baba went into the Sanctum Sanctorum and met Baba. Baba looked at him very intently, their eyes and their gaze locked for some time, after which Ram Baba was never the same again. He felt bliss and ecstasy as he had received Baba's Grace. (Reference: Sai Leela magazine, September-October 2006.) Next is the wonderful Leela of Shama, who was bitten on his little finger by a snake and instead of going to Virobha Temple, where such patients were taken, he ran to Baba and sought refuge at His feet. However, seeing him, Baba flew into a rage. He shouted on top of His voice saying, "Do not climb up. Get out at once, get out, climb down and be gone." Shama was disappointed as he thought Baba was shouting at him. He did not realise how much Baba loved him, and was actually expelling the venom from his system by ordering it not to spread. Since it was Baba's order, the snake venom had no choice but to stop circulating and was thus expelled. Here, Baba uses no Mantras, nor does He use rice or water charged with Mantras as practised by Mantravadis. The next two experiences are of a judicial officer, whose name is not mentioned. He states, “I have a great deal of reverence for sages and saints. One summer, I was fortunate to meet Bala Swami at Virudhachalam. He looked like a boy, though he was much older. He was a linguist, but had taken the vow of silence. When we prostrated before him, he was writing something on paper with his left hand, as his right hand was held up above his head for many years as a form of penance. We sat in his presence for about 10 minutes and then wanted to take his leave. At first, he nodded his assent. Then as we were leaving, he signalled to us to stay. He then turned to me and gave me a scroll of paper, on which Sai Baba's name was written 108 times. He instructed me to keep the paper with me at all times, and to write Baba's name 108 times daily. “While parting, he distributed Udi to all of us. Then, we proceeded to worship at the Virudhachalam temple. I was not inclined to follow any of his instructions and I gave the scroll of paper to my son. After worshipping the deity at the temple, we were circumambulating Lord Shiva in the big temple. By then, it was dusk and soon got quite dark when I got stung by some noxious creature on my big toe. I used my flashlight to see what it was, but couldn't ...

In chapter 22 of the Sai Satcharita, the incredible Leela of Das Ganu's wish to go to Prayag and have a bath in the Sangam, or the confluence, of the Ganga, Jamuna and Saraswathi rivers is described. Hindus believe that having a bath there will nullify their sins, purify the mind and body, and they will attain Satgati (salvation). Baba, however, tells Das Ganu that he need not go that far, and from the big toes of His feet, produces the Ganga and Jamuna. Das Ganu is overwhelmed by this, and sings Baba's praises. This is a lesson for all of us that if we clutch tightly on to Baba's feet with love and devotion, then He will surely put us on the path of salvation. The main Leelas of this chapter are about how Baba prevents the accidental deaths of Bapusaheb Booty, and Bala Sahib Meerkar, and how Baba cures Amir Shakkar of his nagging pain of rheumatism. And finally, Baba tells Balasaheb Bhate, Dabholkar, and all of us, that God resides in all creatures, be it venomous snakes or scorpions. So, if we see such creatures, we ought not to pounce upon them and kill them, because if God has not ordained our death by them, they will not harm us. The first Leela is about Meerkar, who came to the Dwarka Mai before going to Chitale for his duty. Baba warns him of his death by snake bite. Nonetheless, He assures him that anyone taking refuge in the lap of Dwarka Mai will be saved from mishaps. As Meerkar is leaving, Baba asks Shama to accompany him. At first, Meerkar is reluctant to take Shama with him, but eventually agrees. At Chitale, their peon noticed a serpent sitting on Meerkar's Uparna. He raises an alarm and the snake is beaten to death as it slithers away. Two points to be noted here are that Baba asks Shama to accompany Meerkar; and secondly, Baba sat in the Dwarka Mai facing the southern direction. The possible reason for asking Shama to accompany Meerkar was to prevent Apamrityu. Baba Himself, in the form of Shama, keeps energising the soul of Shama in Chitale, and thus has driven away Kaal Purusha. Dakshin, or the south facing direction is the dreaded direction of Yama Raj, the Lord of Death. Baba, being the supreme Rudra Himself, is capable of driving away Yama Raj whenever He chooses. Thus, Baba, as the Rudra, is able to sit in the Dwarka Mai facing the dreaded South direction, or the direction of Yama Raj. The ensuring stories are some of the Leelas where Yama Raj accepts defeat in front of Baba. Malanbai, the daughter of Shri D. R. Joshi Devgaonkar, suffered from pulmonary tuberculosis. All sorts of treatments, remedies and poultices were tried, but nothing worked. Malanbai could not bear the pain and coughing bouts. She insisted on being taken to Shirdi. Upon seeing her, Baba let out a volley of abuses and asked her to lie on a blanket and drink nothing but water. She stayed in Dixit Wada for a week, carefully following Baba's orders. Early one morning, she stopped breathing and died. Her family were mourning her loss, and making preparations for her cremation. That morning, Baba did not leave the Chavadi, although it was past 8 a.m. It seemed that Baba was in a rage. He shouted for no apparent reason, hitting the floor with his Satka. It looked as if He was driving away some unseen object or force. Still shouting, He strode to Dixit Wada and paused a moment, shaking His Satka vigorously. Then, just as suddenly as he had flared up, he calmed down, and went away. The family was oblivious of Baba's actions. But as they were getting ready to bathe the body, they noticed the girl breathing. She opened her eyes and looked around frightened. She told the family what took place: “A demon like black person was carrying me away. I was terrified and couldn't do anything. So I called out to Baba to help me. He at once came and beat the black man quite badly. Then He snatched me from his hands and carried me to the Chavadi.” She gave a vivid description of the Chavadi, although she had never seen it. The family, hearing this, shed tears of joy. Was it any wonder that Baba sat in the Masjid facing south? South, the dreaded direction from which Yama Raj comes. But every day, and all day long, Baba sat facing Yama. Not for a moment was He without His Satka, the magical wand. (Reference: Ambrosia in Shirdi, by Ramalinga Swami.) In another story, a woman named Rukmini started living in Amalner after getting married to Malhari Bendre, who worked as a sanitary inspector. Her father, Krishnaji Brahma, alias Abha Sahib, was devoted to Baba. He lived in Ahmednagar where he worked as a police officer and had the good fortune of meeting Baba several times. Baba blessed him and gave him Udi, hence his entire family worshipped Baba and visited Shirdi often. After his retirement, he lived with his elder brother, Lakshman, in Bhadgaon. Later, Lakshman was transferred to Amalner and they, along with Abha, moved into a house nearby. Abha visited the library daily, and on the way, visited Rukmini. One day, he...

Chapter 21 highlights the importance of the Navavidha Bhakti, or nine modes of devotion. By way of a parable narrated to a devotee, who went to Baba seeking peace of mind, Baba speaks about the importance of practising the Navavidha Bhakti in order to attain a peaceful and steady mind. Devotees' experiences and practices described in this Chapter teach us about these different types of devotion that we can adopt in our lives. A tip that can be useful to all of us can be found in the story of a devotee named V. H. Thakur, who once met the Kannada saint, Appa. Giving Thakur a copy of the “Vichar Sagar”, Appa told him that he would one day meet Sai Baba and receive His blessings. Later, when Thakur met Baba, Baba tells him that merely reading a spiritual text is not sufficient: "To achieve your goal on the spiritual path, you must read it mindfully, understand it, and then inculcate its teachings into your daily life." We can do the same when we read Baba's Charita. (A little about the book Vichar Sagar - Nishal Das (1791-1863), the author of Vichar Sagar, was a very prominent Vedanta scholar, whose work was written in Brij Bhasha (Hindi) and later translated into Marathi. The book is about the metaphysics of the Upanishads, and the philosophy of the Advaita Vedanta and the non-dualistic approach mentioned in the Vedas. Many Hindu theological colleges use this book in their curriculum.) Another story is about Anantrao Patankar, a resident of Pune, who went to Shirdi for Baba's Darshan. After prostrating at Baba's feet, he said, "I have studied the Vedas, the Vedanta and the Upanishads, and listened to all the Purans. Yet my mind is restless. Without peace of mind, this knowledge is futile. I have heard how easily you give peace of mind to many people by your mere glance and playful words. So please take pity on me and bless me." Baba then narrated to him the parable of the mare who passed nine lumps of dung before a merchant, who swiftly collected the lumps. Later, Dada Kelkar explained the meaning of the parable to Patankar. The mare is God's grace, and the nine lumps of manure are the nine modes of Bhakti that Lord Shri Ram explained to Shabari. The following are the nine modes of Bhakti (Navavidha Bhakti): 1) Shravanam – listening to the attributes, excellence and wondrous achievements of saints. 2) Kirtanam - recitation 3) Smaranam – recalling and meditating upon the names and perfection of the Lord. 4) Pada Sevanam - washing and kneading of the feet. 5) Archanam – ritualistic worship 6) Vandanam - adoration, 7) Dasya – service (including menial work) 8) Sakiya - cultivating fellowship 9) Atmanivedan - surrendering of oneself. The names of the devotees who were known to practise each of the above types of Bhakti are: 1) Shravanam - Bala Bhate, Khaparde, Bheeshma, Upasani, Shama, Ram Maruti, and several other devotees 2) Kirtanam - Dabholkar, Gavankar, Das Ganu, Moreshwar Pradhan, Bheeshma, Adkan, B. V. Deo, and the Tendulkar family 3) Smaranam - Shama, Mahali, Megha and Nachane 4) Pada Sevanam - Laxmibai Khaparde, Mrs. Pradhan, Abdullah, Tatya, Bhagoji, Butti, Khaparde, Bheeshma, Dabholkar, Nimonkar, Bala Bhate, and Dhumal 5) Archanam - Dr. Pandit, Moola Shastri, Jyotindra Tarkhad and Nachne 6) Vandanam - Sapatnekar 7) Dasya - Abdullah, Nivaskar, Radhakrishna Mai, Mhalsapati, Bayaja Mai, and Nanavalli. 8) Sakiya - Shama, Chandrabai Borkar, Bade Baba, Dr. Pillai, and Jyotindra Tarkhad 9) Atmanivedan - Dikshit, Swami Saisharnanand, Radhakrishna Mai, and Megha Many of these devotees practised more than one mode of Bhakti. Baba laid a great deal of emphasis on Shravanam, and everyday in Shirdi, there were regular readings of Jnaneshwari, Bhavartha Ramayan, Guru Charita, and Eknath Bhagwat. Baba often sent a devotee to get Dakshina from Jog or Dikshit, and the devotee would get the answer to his doubt upon hearing the chapter being read that day. All of Baba's devotees, like Chandorkar, Dikshit and Khaparde, have graduated from the class of Shravanam. Because Baba favoured this type of Bhakti, devotees never failed to attend the readings by Dikshit and Khaparde. SHRAVANAM The following are two incidents highlighting the significance of Shravanam, as encouraged by Baba. In the first incident, a devotee named Pansare visited Shirdi, where he soon became friends with Jog. Jog would ask Pansare to sit and listen to him while he read the Jnaneshwari. But, Pansare, not paying any heed, would go and sit in the Dwarka Mai. One day, Baba sternly said, "You don't listen to the Jnaneshwari being read by Jog, nor do you read it yourself. And as soon as you wake up, you come here. Now go and sit with Jog." Pansare had no choice but to obey Baba. The second incident is about a non-believer who ended up doing a Parayan of the Charita. This is the story of Ramchandra Deshmukh, a resident of Shirdi, who did not believe in Baba. Once, his daughter fell ill, and was...

Chapter 20 of the Sai Satcharita is all about Das Ganu's quest to find the deeper meaning of the Isha Upanishad, as he was writing a commentary on it. However, he was not satisfied with his understanding of it, nor did the explanation given by a renowned philosopher satisfy him. So, he turned to Baba, who told him that Dikshit's maid at Vile Parle could easily explain it. The next day, he heard Dikshit's maid sing about a beautiful orange-coloured sari with ornately woven golden border. But, due to abject poverty, she wore a torn rag. Moved by her plight, he asked Moreshwar Pradhan to buy her a new sari. She wore the new sari to work the next day. But on the following day, she returned to work happily wearing her rag, putting away the new sari for another occasion. Yet, her demeanour was the same. Thus, the two-pronged essence of the Ishavasya Upanishad started becoming clear to Das Ganu. He realised that the maid had won the torn rags out of helplessness and inability to afford better clothes. But, her demeanour had not changed an iota. She had stoically accepted her poverty. If you accept your lot in life with equanimity, then the tough days will pass, and you will not be too perturbed. However, if you are affluent and can buy costly clothes, but choose to wear simple clothes, then this is the best way to live life. When you refrain from making an exhibition of your affluence, that is real virtue. The second prong of the puzzle was that Das Ganu realised that the entire creation is covered by the presence of God, and there is no spot without Him. That is perfect. This is perfect. Perfect comes from perfect. Take perfect from perfect, the remainder is perfect. This is the essence of the Upanishad. In the poverty of the child was a divine element. The torn sari also had that element. The giver, the act of giving and the gift - everything is pervaded by the one God. Rid yourself totally of the feeling of I and mine, and always act without ego. Enjoy what He gives you with the spirit of renunciation and dedication. And finally, do not covet another's wealth or possessions. This is the answer to the doubts that Das Ganu had, and it is described in Ovi 94 to Ovi 97 in Chapter 20 of the Charita. This was the unique way in which Baba got the puzzle solved by Kaka Dikshit's maid. The enticing material world is an illusion, and it is misleading. The knowledge that this is a transient illusion will help you to overcome emotions of pain when faced with sorrow. The sorrows would have to accept defeat, leading to a state of calmness, and the knowledge that possessions that we crave are transient, and that this is the drama of life. This is Maya, or illusion, that God has so cleverly crafted. The Isha Upanishad is a short Upanishad, consisting of only 18 verses, and Das Ganu wished to write a commentary on it in the vernacular Marathi, so that it could be understood by the common man. The Upanishad talks about the all-pervasiveness of God, of doing Nishkama Karma, ridding oneself of ego and the feeling of I and mine, and finally, of a state of Siddh Pragnya. Das Ganu was a prolific writer. He also wrote a commentary on Amritanubhav, a composition by Sant Jnaneshwar. He felt that he should write it explaining the details so that the common man could read and understand it. Das Ganu told Dada Maharaj of Satara of his intent. The highly knowledgeable Dada Maharaj was skeptical and said, "You must first understand the original text before embarking on such a detailed thesis. If you stay with me and learn and understand the book, then you will be able to write the commentary." But, Das Ganu thought differently: 'If Baba wants me to write the commentary, then He will give me the wisdom. I will not go to anybody to learn it.' Dada Maharaj didn't appreciate Das Ganu's idea. Nonetheless, he prayed to Baba on his behalf. Das Ganu then began the commentary on the first two chapters, and went to Dada Maharaj with the same. Dada asked him about his progress, so Das Ganu read out what he had written. Dada complimented him on the commentary and said, "Baba is truly a Samartha. Because of his favour on you, such a scholarly Teeka (commentary) has been written." This Leela was taken from Ambrosia in Shirdi, written by Ramalinga Swami. Baba had an endearing way of calling many of his devotees by pet names, and they wore it as a badge of honour and enjoyed being called by these names. The names are given below: Mhalsapati Chimaji Nagre - Baba called him Bhagat Narayan Govind Chandorkar - Nana Govind Raghunath Dabholkar - Hemadpant Hari Sitaram Dikshit Kaka - Langda Kaka Abdul Baba Halalkar - Kala Kauwa Madhavrao Deshpande - Shamya (Bhatacha Shamya) Ramchandra Atmaram Tarkhad - Mhataria Jyotinder Ramchandra Tarkhad - Bhau (Dr. Pillai and Moreshwar Pradhan were also called Bhau) Radhakrishna Mai - Ramkrishni Avadasa - Moodevi Tatya Kote Patil - Kotyacha God Mukhiya Dr. Pillai - Andoji...

Chapters 18 and 19 of the Sri Sai Satcharita beautifully describe the story of Sathe, Radhabai Deshmukh and Dabholkar, and the Leela of Baba climbing on top of the roof of Radhakrishna Mai's house to cure her of her illness. Other stories included in these chapters are of Baba taking a devotee to task for criticising and slandering another devotee, and setting him on the right path. Thus, it is also a warning for all of us to refrain from slandering others. Baba encouraged devotees to study various spiritual texts and benefit from them, both spiritually and mentally. The Dakshina of Nishtha and Saburi The moment Sathe saw Baba, he became calm. He then completed a Saptaha of the Guru Charita. That night, he dreamt of Baba, who explained the part that he was reading at that time, and told him to do another Saptaha because by reading the Guru Charita, the mind becomes pure, peaceful, spiritual and full of Vairagya. Dabholkar heard about Sathe's dream and thought, 'Sathe is blessed just by doing a Saptaha, while I've been reading it for 40 years without being blessed.' As soon as this thought crossed his mind, Baba asked him to go to Shama's home and bring Rs. 15 as Dakshina from him and chat with him. When Dabholkar went to Shama's house, Shama told him the story of Radhabai Deshmukh, an elderly lady, who was determined to fast until she obtained Guru Mantra from Baba. Shama had become concerned about the lady and had asked Baba to speak to her. Heeding Shama's advice, Baba spoke to Radhabai thus: "Mother, I stayed with my loving divine Guru for 12 years, serving him from morning to night. My Guru was the only thought and the only Sadhana that I had. He asked me to give him two paise as Dakshina, which symbolised Nishtha and Saburi. I willingly gave these to my Guru, who looked after all my needs. When he did not whisper any Mantra in my ear, how can I give you any Mantra? My Guru was like a mother tortoise, who, though on the opposite bank, nurtures and gives sustenance to her young ones just by glancing lovingly at them. So, day and night, just think only of me and me alone, and your spiritual goal will be achieved." After narrating this story to Dabholkar, Shama accompanied Dabholkar to attend the Aarti, when Baba blessed Dabholkar saying, "Forever keep this story in your heart and soul, and your mental state will be as sweet as this candy. Your spiritual goal will be achieved and you will be blessed a million times." In this Leela, Guru Dakshina is given by Sathe in the form of Parayan of the Guru Charita. Baba blessed him with a dream vision, wherein Baba explained the chapter to him. On the other hand, Shama gave Baba 15 Namaskaars in lieu of 15 rupees, and Baba blessed him by making him His spokesman. Dabholkar gave Guru Dakshina of Nishtha and Saburi, and Baba blessed him with sugar candy and showered him with total Guru Bhakti. Purandhare longs for Baba's Darshan Once, Purandhare decided to accompany his family to his hometown. Suddenly, he had an irresistible urge to go to Shirdi, so after making arrangements for his family, he proceeded to Shirdi. Purandhare got off at Kopergaon, and Hassan, the Tongawala, informed him that both Baba and Radhakrishna Mai were very ill. It was about 9 a.m. in the morning when he reached Shirdi. He went straight to the Dwarka Mai. Baba was surrounded by many devotees, as everyone was concerned about his health. Purandhare went into the sanctum sanctorum. Baba said, "Bhau, you have come at last. For the past three or four days, I have been waiting for your arrival. Now, don't leave me, but go to Ramkrishni and stay there." Purandhare was filled with anguish for Baba, who had stopped eating, but there was no change in his daily routine. He still went for Bhiksha rounds and to Lendi Baug with the help of three or four devotees. Purandhare was extremely saddened by the condition of Baba's health. He had lost weight and was very weak. One day, Purandhare started sobbing, "Baba, I will carry you when you go to Lendi Baug and for Bhiksha." Baba pacified him, saying, "Don't cry. I will be alright in four days. Allahmiya has given me this illness and it has to be borne by me, so don't cry. Why should you cry? Some days are good but other days are not. Why should you fear?" Purandhare was equally concerned about Mai's illness and asked Baba for medicines to be given to Mai, but Baba told him that she would recover within two days. The very next day, early in the morning, Purandhare came running to Baba and told him, "Mai is just not getting up. She is groggy and weak. Her condition is deteriorating. Give me some medicine for her. I will not leave until you do." Then, Baba gave him some remedy and explained how to prepare and administer it. That afternoon, Baba got a ladder, placed it against the wall of Gondkar's house and climbed it. From there, He crossed the roof of Mai's house and wanted to descend on the other side. This was a miracle in itse...

In these two combined chapters, a man comes to Baba seeking Brahma Gyan. As the Leela unfolds, Baba plays along with his request, and in the process, shows the man his shortcomings, thereby instructing us on the most important aim of human life. This commentary is a compilation of similar Leelas that give us some more spiritual gems from Baba. Baba had unique ways of imparting knowledge. Sometimes, it was by asking for a specific amount of Dakshina; at other times, through parables or dreams, or through His touch. Mr. Tosher, alias Shri Narayan Ashram, says, “Baba's method of teaching was varied. He would, sometimes, simply touch the head of the devotee with His palm, which would have a certain kind of influence on the devotee. At other times, He pressed His hands on a devotee's head as though he was crushing out some of their lower impulses. On occasion, he would pat the devotee's back, or would pass His palm over their head. Each method had its own effect, affecting the sensations and feelings of the devotee. Apart from touch, He executed an invisible operation on the devotee, whereby He would bring about a great change in him.” This was experienced by Mr. Tosher (in 1913 or 1918), when Baba conveyed (without the use of touch or words) the feeling that differences between various souls, or for that matter, all differences were unreal, and that the only real thing was the Divinity which underlines all. The truth was not uttered in words by Baba before Narayan Ashram. This Leela was taken from the life of Shri Sai Baba, written by Narasimha Swamiji. Khaparde says, in his diary, that during Aarti, Baba gave him mystic glances, and all his questions were answered. At other times, he beat Ram Maruti Bua, who became ecstatic following the beating! Once, Baba lifted Maruti Bua above his head and whirled him around which helped Bua progress to the next stage of his spiritual journey. On Guru Purnima day, devotees placed books at Baba's feet for His blessings. Sometimes, Baba deliberately exchanged books between devotees. Lessons on Dakshina Baba had a uniquely marvellous way of teaching. He often taught His lessons through the amounts He took as Dakshina: 1) Rs. 2 for Nishtha and Saburi (Ref: Sathe and Radhabai Deshmukh, Sai Satcharita Chapters 18 and 19). 2) Rs. 4 often indicated the ego complex, i.e., Manas, Buddhi, Chitta and Ahankar and the need to surrender these at the Guru's feet. 3) Rs. 5 symbolises the senses, i.e. the Indriyas (e.g., The Marwari who demanded quick Brahma Gyan (Sai Satcharita 16 & 17). 4) Rs. 6 refers to the six internal enemies (e.g., Mrs. Tarkhad, Ref: Devotees' Experiences, written by Sri Narasimha Swamiji) 5) Rs. 9 refers to Nav Vidya Bhakti of the Bhakti Marg (e.g., Laxmibai and Anantrao Patankar and the parable of the mare, Sai Satcharita Ch. 42 and 21, respectively.) 6) Rs.15: Giving Dakshina here means deriving les¬sons from the scriptures and lodging them in the heart, where Baba resides. (e.g., Prof. Narke. Ref: Devotees' Experiences, written by Sri Narasimha Swamiji). 7) Rs.16.50: This indicated Sharanagati (i.e., total and complete surren¬der to Baba). Another interesting Leela on Dakshina is of Baba instructing Shyamdas Uddavesh Bua to read the 11 Skanda of Eknath Bhagwat. When Shyamdas went to Shirdi, Baba asked him for 11 rupees every day, and he readily gave this. He did this daily for 10 days. Every day he would go to the Dwarka Mai at about 3.30 in the afternoon, and only at that time would Baba ask for Dakshina. On the 11th day, as usual, Baba asked for Dakshina. Conveying to Baba that he had no money left, Shyamdas told Baba, “You tell me where I am to get the money from? Instead, I offer my 10 Indriyas and mind." To this, Baba replied, "These are already mine! Who are you to give them to me? Go to Bapusaheb Butti and borrow 11 rupees and give them to me." On hearing this, Shyamdas got up to go and get the money. He had hardly reached the gate of the Sabha Mandap, when Baba called out to him, "Arre Shyam, come here, and bring the 11 rupees later, but bring them from Bapusaheb Jog. Now be seated." After taking the Udi and Prasad, he went to the Wada and totally forgot about the 11 rupees. At 3.30 p.m., he went for Darshan, but Baba did not ask for the 11 rupees. In the evening, he said, "Go to Bapusaheb Jog and ask for 11 rupees, and bring him along with you." Shyamdas went to the Wada and found Bapusaheb Jog reading the Eknath Bhagwat to a few devotees. He told Jog what Baba had said. Both of them then went to the Masjid. Baba was getting ready to go out, and seeing them, He blessed them, but did not ask for Dakshina. Later, they returned to the Wada. The other devotees asked Shyamdas about the episode of the 11-rupee Dakshina, and what it meant. Shyamdas had not pondered over it. Thereafter, both of them went to Baba every day, but Baba did not ask for Dakshina. On the fourth day, it was in the evening when Baba asked Jog, "So how man...

Chapter 15 describes how Baba explained to Das Ganu the style of Kirtan by Naarad, and how he made Cholkar drink tea saturated with sugar after fulfilment of his vow. And lastly, how, from their chirping, Baba understood about the lizard that came from Aurangabad to meet her sister in the mosque. Chapter 15 is called Sankat Mochan, and many devotees read this chapter to free themselves from all obstacles, by Baba's grace. Spreading the palms before Baba is completely surrendering the ego with humility, and knowing fully well that we are helpless without Baba's grace. Day and night (in good times and in bad times), He is our only refuge, standing behind us and showering His grace upon us. In this chapter, there is the story of Das Ganu all decked up with an Angrakha, Pheta and Uparna to perform a Kirtan. Baba, with his characteristic humour, asks Das Ganu where he was going all decked up like a bridegroom. Baba then tells him to get rid of all the outward show, and to perform Kirtans with a bare chest, like Narad Muni, the father of all Kirtankars. The only adornment required was intense faith and devotion, which became Das Ganu's Naradiya Paddhati. I will now relate the life of Das Ganu, and how Baba transformed him into Sant Kavi Das Ganu Maharaj. Ganpatrao Dattatreya Sahasrabuddhe, popularly known as Das Ganu Maharaj, was born on 6th January, 1868, and passed away on 25th November, 1962. Das Ganu hailed from Akolner village, and was born in a Brahmin family. His studies started when he had his thread ceremony at the age of nine, and stopped when he was 14 years old, and he studied English only up to fourth grade. He married when he was 23, after which he came to Ahmednagar, but remained a vagrant and indulged in gossip. While wandering, he met a police superintendent, Mr. Kennedy, who employed him as a Sepoy for a monthly salary of nine rupees. It was when he was working as a Hawaldar in the police force that Nanasaheb Chandorkar took him to Sai Baba. Nanasaheb was the deputy collector at that time (around 1890), and Das Ganu accompanied him to ingratiate himself with Nanasaheb, but with no particular desire to see Baba. Das Ganu took a great deal of interest in Tamashas and village plays of an erotic and somewhat obscene nature, and even took part in them. He dressed like a female and pranced about in great delight. He also composed poems impromptu. Neither his professional ways, nor his personal life, met with Baba's approval. Baba wanted Das Ganu to walk a different path. With considerable effort, Das Ganu gradually withdrew from play-acting, but the police-force career was another matter. For more than 10 years, he resisted Baba's admonitions until fate wove such a web that circumstances compelled him to resign from the force, after several mishaps. In fact, if Baba had not extended his protection, Das Ganu would have been punished and disgraced, and might have even faced death. After retiring from the force, Das Ganu followed Baba's advice and settled at Nanded. He spent his time performing Kirtans, going where his devotees invited him. The annual Kirtan at Shirdi, on Baba's Urus, which coincided with Ram Navami festival, was also delivered by Das Ganu, even during Baba's times, from 1914. He kept up the custom for several decades, thereafter. His wife's death in 1919 left him childless, but unfettered to pursue the path of a Kirtankar. No monetary collections were made by Das Ganu for his work as a Kirtankar. He performed his Brahminical duties, carried on Puranik studies, and performed Kirtans, at which he was excellent. His needs were well taken care of by the devotees from various parts of the country with whom he stayed, upon their invitation. After all, Baba had assured him about his temporal welfare. Besides being a Kirtankar, he wrote several books, amongst which are Sant Katha Amrita in 1903, Bhakta Leela Amrita in 1906, and Bhakta Saar Amrita in 1925. The first book features some stories about Baba, and Baba is said to have blessed the effort. Though Das Ganu was one of the foremost Bhaktas of Baba, he did not spend too much time with Baba. Even when he was in Shirdi, he rarely saw Baba, who would not allow him to stay for long in the Masjid. He bade him to go to Vitthal Mandir, where Das Ganu lived and wrote about the lives of saints, or spent his time repeating the Vishnu Sahasranam. The spread of Baba's fame, especially in Maharashtra, is largely due to Das Ganu's Kirtans. But, it is true that his own faith in Baba was not very strong, and often wavered, as at heart, he believed Baba to be a Muslim saint, and not a Poorna Parabrahma. Despite the well-known miracle that Baba performed of making water flow from both his feet, in lieu of the Ganga in which Das Ganu wished to bathe, he was unable to drink that palmful of water which he gathered as Tirth, but only sprinkled it over his head. As he was a Brahmin, Das Ganu thought that he would be polluted by drinking th...

In chapter 14, the main story is of an affluent land owner, Ruttonji Shapurji Wadia. It is beautifully described. Shethji had all the comforts that wealth could provide. However, though he appeared to be contented and happy, he was very disheartened and sad, as he did not have a son. He pined to have a son. Instead, he had 12 daughters. Day and night, he thought how wretched his life was without a son. It was Das Ganu, who advised him to seek refuge at Baba's feet and assured him that he would be blessed with a son. Shethji thus went to Shirdi and beseeched Baba to bless him. Baba then asked him to give Him Dakshina of Rs. 5, which he had intended to give. Then Baba told him that He had already received Rs. 3.14, and blessed him. Then Shethji returned home. And thus it came to pass that Shethji did have a string of sons. The rest of the chapter is about Dakshina Mimansa. Why is it so important for Hindus to have a son? And also, why did Baba bless many a devotee with a male offspring? Mhalsapati stayed with Baba the entire day and night. On one occasion, early in life, about 1896, Baba said, "Arre Bhagat, listen to my Fakiri words, which are always true. You are coming and sleeping here, and not with your wife. But, you have only daughters, and daughters are like tamarind fruit, but a son is like a mango fruit. You go home and you will get a son." In spite of Baba's pressure, he declined to go home and did not want his family, or Samsar, to increase. But his friend, Kashiram Shimpi, compelled him and took him home and left him there. Thereafter, he took his bed in his house. He started it on Janmashtami of 1896, and on the next Janmashtami (1897), a son was born to him. Baba had equality of vision, so why did he say that female offsprings are like tamarind? In the Hindu Dharma, it is very important to have a son, the reason being that it is only the son who can perform the Antimeshti of his parents, which is one of the 16 Samskaras. After the son's Upanyanam, or thread ceremony, he does Sandhyavandan daily and venerates all the family deities. Upon the death of his parents, it is he who lights the funeral pyre and immerses their ashes in the Ganga, so that they go to heaven. He also performs their Shradh every year with love and respect. And Baba was rather strict about performing Shradh, and also about setting aside food for our ancestors at every meal. Whenever there is a ceremony or celebration in the house, the son performs Nandi Shradh and invites the deceased to participate in it. Thus, the good Samskars of the son make his ancestors very happy. Reason number two: it is the male child that carries forth the family name and lineage. The girl marries into another family and her Gotra changes, and she takes her husband's Gotra. As she is often referred to as Paraya Dhan, she is the Lakshmi, who now belongs to another family, but the son usually stays with his parents. Thus, he is a source of income for his parents in their old age. A dutiful son not only looks after his own family, but also looks after his parents both emotionally and financially. If by chance, his sister is not married, he is responsible to get her married to a suitable groom. In most Hindu families, the eldest son gets married only after the sisters are married. Even if the daughter is married into an affluent family and the son is not well off, the parents will not accept any help from their daughter as they have performed Kanyadaan to her. All this would be ideal in that time and age. However, things have changed a lot during the present time. Now, I will narrate some Leelas of how Baba blessed the devotees with a son. Leela number 1: "I had to tear this abdomen to give you a son." Chotubhaiya and Narayan Govind Shinde were childhood friends. In 1903, they made a pilgrimage to Gangapur. They took a dip in the Sangam. Chotubhaiya suggested to Shinde that he should bow before the Padukas of Lord Datta that if he has a son within a year, he would bring him to Gangapur and lay the child at the Lord's feet. He said so because Shinde had seven daughters and no male child. Shinde agreed and took the vow. That very year, he was blessed with a healthy son, but he did not fulfill his vow. Chotubhaiya repeatedly reminded him about the fulfillment of the vow, but Shinde made various excuses. One day, Chotubhaiya wrung his hands and said, "Arre Shinde, God has a way of extracting a vow sooner or later. It is wise to fulfill it before this happens. So you better take your son and go at once to Gangapur." In 1911, Chotubhaiya decided to go to Shirdi along with his family. He told his friend to accompany him, but Shinde declined. He was extremely restless the entire day, so he finally decided to accompany them as they were just about to leave. Both friends reached Shirdi the next day, and in the evening, had Baba's Darshan. The following day, they attended the noon Aarti. Baba looked directly at Shinde, His eyes blazing...

This chapter is all about Baba curing His devotees with rather unusual modalities, and they are beautifully described, like Bala Shimpi was asked to feed a black dog curd rice, and he was relieved of the relentless malarial fever, or curing Booty of severe gastroenteritis with a milkshake full of almonds, pistachios and walnuts. He also cured Kaka Mahajani of a severe bout of diarrhoea by giving him roasted peanuts to eat. Bhimaji Patil was cured of his pulmonary tuberculosis through a series of dreams, where he received a good thrashing for not reciting a poem that his teacher asked him to recite. This was followed by another terrifying painful dream, where someone sits on his chest and then crushes it with a road roller. And the next morning, he feels refreshed and his tuberculosis disappears. He cured the Alandi Swami of an earache just by his beatific glance, and blessed him saying, "Allah bhala karega." Leela number 1: Padmanabhendra Swami from Alandi This Leela is given in the Shri Sai Satcharita, chapter 13. In the Sai Leela magazine of 1923, the Swami himself has written a detailed account, where he states, "Following the advice of beloved Shriman Hari Sitaram Dixit, residing in Mumbai, I visited Shirdi." He further states, "By the grace of Shri Sai Baba, I am enveloped by an abundance of joy. After my pilgrimage to Shirdi, I returned on Thursday, the 29th of January, and proceeded to Alandi. There, I attended the Punya Thithi of Shri Guru Maharaj Tukaram on the 2nd of February. On the following day, which was Tuesday, I went to Mumbai. There, I consulted Dr. Underwood regarding the swelling behind my ear extending to the neck. His advice was that no surgery was required. Then he gave me an injection of some serum, saying that it will take care of the swelling. He then narrates his experience in Shirdi, "It is impossible to describe the lustrous divinity of Shri Sai Maharaj. The effect is mind-boggling, and I got immense peace. Many of the devotees gathered there had advised me to tell Sai Maharaj about the swelling. But from my heart and soul, I was disinclined to do so. The reason for not doing so was that I had gone solely to have his Darshan without any ulterior motive. I strongly believe that Prarabdha Karma has to be borne by me. However, ultimately I asked Madhavrao Deshpande to tell Maharaj about the problem. Accordingly, he brought up the topic while I was having Darshan. Maharaj lovingly said, 'Allah sab accha karega.' At that very moment, my troubled mind became calm. The doctor at Nagpur had advised surgery, so had the doctor from Alandi. They were consulted prior to my visit to Shirdi, but the doctor from Mumbai said the surgery was not required and administered the serum injection, following which, the swelling shrunk a lot, and the pain subsided completely. All this happened after Shri Sai Maharaj spoke these words. Thinking about it, it leaves me wonderstruck and happy. On the first day of my visit, Maharaj asked for Dakshina. I replied, 'Maharaj, I am a Sanyasi. Where will I have money?' After I had Darshan, Baba said to Madhavrao Deshpande, 'I wanted to know if he will give me something, but he won't give me anything. Since he has come to me, I will give him something.' From the very moment these words were uttered, I became trouble-free. What can I say about this Siddh Purush, except that He is Shri Narayan in human form. This Leela was taken from Sai Leela magazine, ank 5, year 1, 1923. In Leela number 2, He cures Chandrabai Borkar's husband Chandrabai's husband was posted in a small town called Asavali near Nasik. One day, her husband, Ramchandra Borkar, returned from work with a high temperature. Chandrabai was extremely worried as there were no doctors nearby, nor was medical aid easily available. Chandrabai had some of Baba's Udi with her. She had immense faith in Baba, and knew that Udi was a panacea for all maladies. She made her husband as comfortable as she possibly could, and sat beside him. The temperature was 103 and was steadily rising. At about 2 a.m., her husband fell asleep. So, she curled up at the foot of the bed and took a nap. At three o'clock in the morning, she had a vivid dream. In the dream, she saw an old Kafni-clad Fakir, who said, "Bai, don't be worried. In a little while, he will perspire profusely. Apply Udi all over his body, and the fever will abate. However, do not let him go out of the house after 11 o'clock." Then, the Fakir disappeared. She followed the instructions and her husband started sweating profusely at that time. She wiped up the perspiration and applied Udi. Then, she told her husband about the dream, but her husband lacked faith in Baba. Not heeding her advice, he went to the railway station, which was very close to their home. At that time, the passenger train going to Mumbai had just arrived. From her home, she could see her husband standing on the tracks and talking to his friend. The Mail arriving from M...

In chapter 12, these are the Leelas about Kaka Mahajani, Dhumal and Mrs. Nimonkar about the stretch of time that they may, or may not, stay in Shirdi. Baba is Rajadhiraj, and it is totally dependent on Him, how long you may stay in His kingdom, and not upon the will of the devotee. Baba is all-knowing, and He can see the future and will always do what is good for His devotee. Then, there is the story of the orthodox Brahmin, Moolay Shastri, who was devoted to Gholap Swami. However, he thought that the Dwarka Mai was Ongal, or unchaste and polluted. And to his utter astonishment, Baba appears as Gholap Swami himself. There is also the story of the doctor who refused to bow to a Muslim Sai Baba. However, he was the first to rush to the Dwarka Mai and prostrate at Baba's feet, as he sees his beloved deity, Lord Shri Ram. So in this chapter, I will give information about Moolay Shastri and Gholap Swami, and finally about Baba's unique way of feeding fruits to His devotees. Staying in Shirdi Baba was seated on the throne. In 1951, Subramanyam took leave for a month and went on a pilgrimage starting with Tirupati and from Daund, he arrived at Shirdi. He was utterly disappointed at what he saw. He had expected Shirdi to be like heaven on earth. His visit was to last for three days. But, on the very first day, he thought of returning home after visiting the holy sites. He marveled at the devotees who worshipped Baba like their personal God, while he felt that they were mere edifices and photographs. Then, he met a family from Andhra Pradesh, who spoke kindly to him and asked the purpose of his visit. There was an elderly lady with them, who had the power of soothsaying and had told many devotees what experience they would have during their stay in Shirdi. She also had the rare privilege of seeing Baba, instead of the idols seated on the throne, during Aarti. She said that Baba looked like a king dressed in velvet with a crown and jewels. Then, the lady rushed towards Subramanyam and spoke in Hindi, instead of his mother tongue. She told him he was to stay in Shirdi for three months, and if he left prior to that, the outcome would bring him immense misery. She also assured him that Baba told her that He would take care of all his needs, and that he would have numerous spiritual experiences. Now, Subramanyam was in a dilemma as he still was not sure that Baba really wanted him to stay for such a long period in Shirdi. He was concerned about the food arrangement and the room to stay in. But, when Baba wanted him to stay, would He not provide for him? That day, Subramanyam was meditating in the Dwarka Mai, when he received the same message from Baba, who asked him to extend his stay at Shirdi for the next three months. Subramanyam was concerned that he would lose his job because of his extended stay, and he knew how difficult it was to get it back. He applied to the office for an extension of leave, and was informed that his services would be terminated soon. Desperately, he went to the Samadhi Mandir, and started circumambulating it, praying that Baba should give him some concrete sign that he was to stay. As he was circumambulating the Samadhi, it struck him that he should place chits before Baba, and thus would get a definitive reply. Then, a lady from Chennai joined him, and Subramanyam thought he would ask her to pick up one of the chits after they had completed 108 rounds. While they were circumambulating the Samadhi, he asked her if she would pick up a chit for him, and she readily agreed. The gentle lady suddenly went to the centre of the temple, and stood there laughing hilariously, clapping her hands in utter bliss. Subramanyam was terrified at the sudden transformation, and a large crowd had gathered there to watch her. A young military deserter, from Rayalaseema region, got bewildered, and taking some Udi, he rubbed it on her forehead, thus breaking her trance. The lady then burst out saying, "Why did you do this? I had the rare opportunity of being with Baba. I beheld Baba in dazzling, radiant colours on the Samadhi. And both of us were playing there. He also told me that the chits were regarding Subramanyam's stay in Shirdi, and that he was not granted the permission to leave until his period of three months was completed." Thus, he got his answers specifically from the lady from Chennai, who didn't know the purpose of his placing chits on the Samadhi. Thus, Subrahmanyam finally decided to stay in Shirdi as he had received confirmation from Baba. This Leela was taken from Sai The Mother, Anusuya the Amma. This is the life story of Prahalad Ramchandra Moolay Shastri. It was to meet Booty that Moolay Shastri came to Shirdi, and Baba gave Moolay Shastri a marvelous experience that changed his life. The Leela of Moolay Shastri is described in Sri Sai Satcharita, chapter 12. Prahalad was born around 1879. He was a learned man, proficient in palmistry and astrology. He hailed from Na...

Chapter 11 is a powerful chapter. It is so important that many devotees read it every day. Some of them have learnt it by heart and recite it daily, or in times of need, or during a crisis in their lives. Chapter 11 is called the Rudra Adhyaya. Rudra is the 11th Avatar of Lord Shiva. The power and glory of Rudra is written in the Shastras. Rudra literally means Rudan, or to cry, as it indicates destruction. This destruction is annihilation of illusion and Maya. Hence, we cry as we cling to materialistic and worldly things, and then we weep when we lose them. Dabholkar has given three extraordinary Leelas in this chapter. The first is Dr. Pandit's ritualistic worship of Baba. Baba gladly allows Dr. Pandit to perform Pooja for Him without flying into a rage, as Dr. Pandit is simple-hearted and sees no difference between the Kafni-clad Baba and his Brahmin Guru. The second Leela is about Haji Durvesh Siddique Falke, who yearns to be included in Baba's Darbar. However, Baba banishes him to stay in the north-facing Chavadi for nine long months, without paying any heed to him. Then, in desperation, he seeks Shama's help and intervention, and finally is allowed to enter Baba's Dwarka Mai, and he is ultimately accepted in Baba's Darbar. Lastly, Baba's control over the elements, the terrible storm and the raging Dhuni Mai. Baba, the creator of this Universe, had total control over the Panch Maha Bhootas, so he could calm them down, and also calm the raging Dhuni Mai, the terrible storm, torrential rain and gusty winds. Now a little history about Dr. Pandit and Siddique Falke Raghunath of Dhopeshwar, alias Kaka Puranik. This Maha Satpurush was Baba's contemporary, the date 1821 to 1910. He was from Rajapur Zilla in Ratnagiri District. Tatya Saheb and Dr. Noolkar were devoted to him. Very little information is available on this saint. However, he and Baba worked in unison for the welfare of the devotees. Dr. Jagannath Pandit Dr. Pandit was related to Tatya Saheb Noolkar from his mother's side. He was devoted to Kaka Puranik. In the Sai Satcharita, Chapter 11, the story of Dr. Pandit is beautifully described, where he offers Guru Pooja to Baba by marking his forehead with a Tripundra of sandalwood paste, as he offered this Pooja daily to his Guru, Kaka Puranik. Dr. Pandit was devout and innocent. His actions conveyed the highest truth that there is no difference between his Brahmin Guru and the Kafni-clad Sai Baba. Baba, perceiving his clear conscience, was quite pleased, instead of flying into a rage. Dr. Pandit hailed from Kolhapur, Ratnagiri District, and was a medical doctor. He studied in a medical college in Calcutta. His descendants are living in Pune. The Tripundra is symbolic of the Gunas – Raja, Tamas, Sattva, which this Universe is made of. When Dr. Pandit drew the Tripundra on his Guru's forehead, he believed that his Guru could destroy these Gunas. Befittingly, he drew the Tripundra on ‘Triputi Nashak' Baba, who could easily destroy these Gunas in all His devotees. This information was provided by Noolkar's descendants. Hazrat Durvesh Haji Mohammed Siddique Falke In the 11th chapter of the Sai Satcharita, the incident of Baba's wrath on Siddique Falke is given - how Baba put forth three questions to him, and the wonderful answers that Siddique Falke gave. Durvesh Haji Mohammed Siddique Falke was born in Kalyan around 1841. He was an affluent Zamindar, and owned vast acres of farmland. He was sophisticated, intelligent, well read and spiritual. He had travelled widely. Baghdad, Constantinople and Makkah were some of the places that he had visited. Dada Saheb Khaparde has recorded on one of his visits to Shirdi, dated 14-12-1911, in his ‘Shirdi Diary'. Dada Saheb Khaparde, who was himself extremely learned and spiritual, states in his diary that Siddique Falke was a gentleman of the old sort, i.e., a Karma-Margi, and very intelligent. He was spiritually developed and learned. The conversations, that they had, were pleasant and instructive. Baba liked Falke a great deal, and is said to have granted his wish. Siddique Falke was married to Kursheed and had two sons, Ghulam Mustafa and Muhammad Mukram. Falke loved to wear spotless white clothes. Whenever the Dwarka Mai was washed with cow dung, Baba would summon Falke and make him sit on the wet floor, much to Falke's discontent. But, when he got up, his clothes remained spotlessly white as before. Baba loved and had a great deal of respect for Falke, and whenever permission was granted for his departure, Baba would walk the hundred paces with him and see him off at the breach in the wall. Falke lived in a huge building in Kalyan called Falke Wada, and it is still there even today. In chapter 11, the story of Falke's attempt to obtain Baba's grace is given. Falke stays for nine months in the north-facing Chavadi, trying in vain to enter the sanctum sanctorum. Then, he seeks Shama's help, and finally, Baba relents. Baba...

In chapter eight of the Shri Sai Satcharita, it is described how Tatya, Mhalsapati and Baba slept on the floor, with their feet together and their heads towards the east, west and north, respectively. In this chapter, Baba's wonderful bedstead is described. Around the year 1898, Nanasaheb Dingle of Neemgaon brought for Sai Baba a wooden plank, about four cubits in length, and only a span in breadth, 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 of rags, and began sleeping upon it. The rags were so thin and worn out that it was a problem how they could bear and support the weight of the plank, let alone the weight of Baba. But somehow or the 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 the plank, Baba lit Panatis (earthen lamps), one on each corner, and kept them burning the whole night. It was a sight for the Gods to see Baba sitting or sleeping on the plank. It was a wonder to all how Baba got up and got down from the plank. Out of curiosity, many observers tried to watch the process of mounting and dismounting, but none succeeded. As the crowds began to swell to detect this wonderful feat, Baba, one day, broke the plank into pieces and threw it away. Baba had all the eight Siddhis at His command. He never practised or craved for them. They came to him naturally as a result of His perfection. In chapter 45 of the Charita, again the breaking of the plank is described. Once Baba was describing the greatness, or importance, of this plank to Kaka Saheb. On hearing this, Kaka said, "Baba, if You still love the wooden plank, I will again suspend or hang one in the Masjid for You to sleep at ease." Baba replied, "I won't like to sleep up leaving Mhalsapati on the ground." Then Kaka said, "Baba, I will provide another plank for Mhalsapati too." Baba said, "How can you sleep on a plank? It is not easy to sleep on a plank. He who has many good qualities in him only can do so. He who can sleep with his eyes wide open can effect that. When I go to sleep, I often ask Mhalsapati to sit by my side with his hand on my heart, and watch the chanting of the Lord's name there, and if he finds me sleepy, to wake me. He can't even do this. He himself gets drowsy, and begins to nod his head. When I feel his hand heavy as a stone on my heart, I cry out, "O, Bhagat!" He moves and opens his eyes. How can he who can't sit and sleep well on the ground, and whose Asan is not steady, and who is a slave to sleep, sleep high up on a plank?" On many other occasions, Baba, out of love for His devotees, said, "What is ours, whether good or bad, is with us and what is others' is with them." Nanavali, alias Shankar Narayan Vaid, an ardent devotee of Baba, was misunderstood by many of the other devotees. There were two fractions. Some respected him, while others thought he was a troublemaker. Nanavali was like an Avadhoot and would do strange acts that annoyed the devotees. He would keep scorpions in his mouth or drink water from the gutter. Sometimes, he would slap a devotee on his cheek, and at other times, he would pick up quarrels with the visiting devotees. Baba would gently rebuke him, saying,"If you behave like this, the devotees will stop coming to Shirdi." He was the reason why Sathe left Shirdi. Sometimes, he would smear his body with dirt. This amused the children. Then, along with the group of children, he would go to the Dwarka Mai and create a racket. Nanavali addressed Baba as Kaka, as Baba loved him a lot. When Nanavali first came to Shirdi, Baba said, "Nanavali, I have put the lock on and the key is with you. Do not betray me, and I will not betray you." These words convey deep Rinanubandhik ties that existed between the two. He took a keen interest in keeping order in the Dwarka Mai, and would see to it that every devotee got Darshan. He was well-built. However, he had a huge hernia that almost reached the floor. Yet, he could walk extremely fast or run when he chose to. Once he took Jyotindra to the Chavadi as he wanted to show him a trick. The two of them went to the Chavadi. Then, Nanavali jumped up, simultaneously reducing the size of his body and sat in the glass globe. He looked like a monkey sitting there. Sometimes, he tied a rag on the rear portion of his pant, like a tail and put on a mask of Hanuman. Then, he collected all the children from the village and went to the Sabha Mandap, and created a whole lot of noise there. His love and devotion for Baba was no less than Hanuman's love and devotion for Lord Shri Ram. Once, Nanavali came to Baba and, holding his hand, made him get up. Then he sat on the Gadi for a minute or two. And then with a great deal of respect, he made Baba sit on it again. Then he prostrated before Him and said, "Oh Lord, only You can occupy this seat as it befits Your divinity. My pla...

Chapter 10 is especially dear to me. When I read this chapter, I felt vindicated, in a way - vindicated on what I was suggesting was Sai Baba's deeper message beyond the miracles that He performed. A message that He wanted so much to share with us and that is why He uttered those famous lines - "I give people what they want, so that they may want what I truly want to give them." What is it that He truly wants to give us? It is Knowledge, wisdom, self-realisation, and liberation. So, Chapter 10 has enormous significance because of this. I will read out five or six sentences that indicate this. Also, I would like to add here the depth of knowledge and wisdom that Hemadpant had for putting these words down. Like in most chapters, Hemadpant praises Sai Baba in this chapter too, but here, the praise is towards Brahman, non-duality and the Source, or Consciousness. Here is the first one - "Firmly committed to non-duality within, He was yet involved in the complexities in the world." Hemadpant has very clearly stated that Sai Baba was firmly committed to non-duality within, yet He was involved in the complexities in the world. This clearly establishes not only Baba's non-dual state, which we all know, but the fact that Baba was a man of the world and acted from that centre. Then, Hemadpant goes on to say - "Sai is a mine of self-knowledge. Filled with pure joy is Sai's person. Cling to Him for protection instantly, to be able to cross over the ocean of worldly life safely." The emphasis here is on crossing over the ocean of worldly life, and all the trials, tribulations and challenges which life brings forth on this journey. Hemadpant starts the sentence by saying that "Sai is a mine of self-knowledge." It is the self-knowledge, which is Sai Baba's very being, which he himself bestows upon His devotees. And it is that self-knowledge which enables one to cross over the ocean of worldly life safely. This is so beautiful! Once again, Hemadpant writes: "The most constant undifferentiated Supreme Spirit, which is personified in Baba, is boundless and infinite, and fills this entire universe from Brahma right down to a tiny grub." So, in other words, Baba is the source of all there is. This is again the non-dual wisdom. All there is is the Source, the Consciousness, the undifferentiated Supreme Spirit personified in Baba. This is the totality of what is, meaning, Baba is the totality of what is. Nothing is separate from Baba. Now, the question is - do we view our lives like that, whatever happens in our life, especially the unpleasant things? We, as devotees of Baba, need to understand that this too has happened by His will. And therefore, He will give us the strength to face such situations in life. The next one that Hemadpant has emphasised on is: "Baba prescribed no Yogasanas, no Pranayama, no violent suppression of the sense organs, no Mantra, Tantra or Yantra Pooja." In other words, Baba did not prescribe a specific practice as a Sadhana. This is what I have been emphasising in the talks that you might have heard so far. Baba's life and teaching point to a 'way of being' throughout the day, not just as a practice, although this non-dual wisdom (and Baba as the totality of what is, and the Supreme Spirit personified as Baba) is very clearly a way of our being when we are anchored in Baba's teachings. Another way to look at it is that our entire life becomes a spiritual practice, and not just a limited practice of Mantra, Tantra, Yantra, and so on. That is what the Teaching is about. And finally, I would like to end on the last two sentences of this chapter. "He who knew how illusory this worldly life is, and was constantly engaged in blissful self-absorption, with the mind like a flower in full bloom, before Him, I prostrate in obeisance." In other words, what Hemadpant is saying is - He who knew how illusory this worldly life is (he is referring to Baba). This is a very important pointer. In spiritual teachings, a common phrase used is - This Life is but a dream. This is the living dream of life. And here, Hemadpant says, "He who knew how illusory this worldly life is, and was constantly engaged in blissful self-absorption, before him I prostrate." In other words, once again we come to this point that nothing in life can give us true happiness. Why? Because it is transient. It is temporary. It is fleeting. It is an illusion. It disappears in our deep sleep. How real could it be? Even in our dream state, we have forgotten about our waking state. Baba was engaged in blissful self-absorption because He knew how illusory this worldly life is. It is such a shining example for us to follow. And lastly, Hemadpant ends on - "He who gives Brahma Jnana, or Supreme Knowledge, by applying the collyrium of knowledge into the eye - that great Sai, I bow to in obeisance." What is this Knowledge? It is the understanding which has been imparted throughout the Satcharita. Not just incidents of miracles, ...

In chapter 9, almost the entire chapter is dedicated to the Tarkhad family. The Leelas are beautifully described, so a little of the background is given here. They hailed from Tarkhad village near Fort Vasai, and hence they were called the Tarkhadkars. The history goes that their ancestors had fought in the battle of Fort Bassein, along with the great Maratha warrior, Chimaji Appa, against the Portuguese, who were defeated in the battle. As a recognition of their bravery, Chimaji Appa granted them Jahagiri of Tarkhad village. Later on, the Britishers took over the Fort from the Marathas, and Ramchandra's grandfather Pandurang Tarkhad moved to Mumbai. Pandurang had two sons - Dadoba and Atmaram. Ramchandra Atmaram Tarkhad was a specialist in cotton textiles. He was the secretary of Khatau group of mills. He had established his household in Bandra and later came in contact with Shirdi Sai Baba. He was also one of the founder members of the Sansthan, and he was the first treasurer of the Shirdi Sai Baba Sansthan. How Sitadevi Tarkhad Met Baba. Her maiden name was Krishnabai Kusum Bagkar. She was affluent, cultured and educated. Her husband was also very affluent. He was an expert in textiles and was the secretary of Khatau Mills. After her marriage to Ramchandra A. Tarkhad, she had all the comforts that life could offer. But all this did not make her happy, as she had severe migraine. There was a slew of doctors on both sides of her family, and she was treated by all of them, but there was no relief. Soon, she started having cluster headaches. The headaches became more frequent and intense. There was a constant look of pain and suffering on her face. One day, her maid suggested that she should visit Pir Maulana Saheb, who was famous for treating and curing many chronic ailments. At this point of time, she was willing to do anything to get some relief from this throbbing and pounding in her head. Sitadevi confided in her son, Jyotindra, who was very enterprising, and he devised a plan. Pir Maulana had a Dargah near Bandra Masjid. In those days, it was almost impossible for a Hindu lady to go to a Muslim Pir. Hence, an elaborate plan was made. Jyotindra got a Hijab for his mother and he took her by car to the Dargah. The Pir, however, could not help her, and he said, "I cannot help you. But my brother at Shirdi, Sai Baba, surely can. Go to Him." Thus, the Rinanubandhik ties started unfolding. Again, Jyotindra came to her rescue. He asked the people at the Iranian restaurant about Shirdi. He gathered all the information that he possibly could. Now it remained for them to make the pilgrimage to Shirdi. This was a formidable task, as his father was a Prarthana Samajist who did not believe in idol worship, let alone going to Sadhus and Babas. Finally, he got permission, but there were other questions about the location of Shirdi and about their stay there. Jyotindra found all the necessary information as best as he could. On Friday evening, they made the life-transforming journey and reached Shirdi on Saturday in the morning. After having a bath, Sitadevi and Jyotindra went to the Dwarka Mai. Baba was sitting in his usual place facing Dhuni Mai. Mrs. Tarkhad bent and touched Baba's feet and they looked at each other. Their eyes locked in an intense look and Baba looked into her very soul. This was Drishtipath. Baba said, "Aai, you have come. My brother at Bandra sent you to me. Isn't that so? Come sit here. You have extreme pain in your head, right?" While He was speaking, Baba put the palm of His hand in the dish containing Udi. Swiftly, He took the Udi-laden hand and hit Sitadevi with a great deal of force on her forehead. Simultaneously, He held her head in His grip. While He did this, he said, "Aai, from now on until the end of your life, your head will never ever hurt again. Your sufferings have come to an end." All this time, Sitadevi had not spoken a single word. But, the tormenting pain left her. The look of anguish and suffering also faded away, and her face had this blissful and calm look. Here, two things happened. First, Baba gave her a long intense look which was Drishtipath. The second thing which happened was that He hit her forehead and squeezed the pain out of her head. This was Shaktipath. Sitadevi turned to Jyotindra and asked him to touch Baba's feet. Baba loved Sitadevi and had a great deal of respect for her. Although she was rather young, Baba called her 'Aai' and meant it. Baba saw the total innocence of this gentle lady, as she knew no disgust or repulsion towards a mongrel or a mud-splattered pig. In chapter 9 of the Sri Sai Satcharita, the story of her feeding a hungry dog and a filthy pig is described beautifully. Jyotindra meets a Fakir It was his daily routine to have lunch at an Iranian restaurant near Metro Cinema. One day, he had lunch at the restaurant and was crossing the road to return to St. Xavier's School, when he was accosted by a Fakir. The Faki...

Chapter 9 is primarily about two incidents - rather, many incidents - but pertaining to two topics. One is taking permission from Sai Baba before leaving His presence. This is more important than it seems. You see, as one reads the Satcharita, there are many accounts where we see people who take leave from Baba without asking His permission, and He tells them not to leave at that particular time, and yet they leave, and so on. And when they leave, an accident happens, or some other calamity takes place. And this is emphasised throughout the Satcharita, actually. So, why is it so important to ask permission? It is because of this: the Guru is considered to be God in human form. Now, if you were before God, then most definitely, you would seek permission before an action is performed: "I would like to do this." You see, and if we don't do that before someone like Sai Baba, then we assume we know best, we know when we should leave, and so we just say, "Okay, I'm leaving now." This is a very important point that shows that the surrender of the ego has not happened. And Baba repeatedly proves this by delaying departures and various other means, and then the devotees realise that, thankfully, because they listen to Baba, their lives were saved. So, this point cannot be emphasised enough. Here, of course, the act is taking permission from the Master, and it is not to do with just physical leaving and physical arriving. This has to be one's total relationship with the Master, because then, one has surrendered one's individual will to the Divine Will. The other important aspect covered in Chapter 9, with a very beautiful incident, which I won't go into in detail, but the incident is about how a father, who is not as ritualistic as his son, promises his son to offer food to Baba's statue because the son takes the mother to Shirdi, and the father is in Bandra, Mumbai, and he tells his son, "Don't worry, I will follow this ritual of yours diligently." And one day the father forgets. But, by then, the son is already with Baba, and Baba mentions to everyone: "I went to Bandra, but there was no food for me." And, of course, by then, the father had also realised his folly. Now, why is this incident so important? It is again this: If our priority is the Master and the Master's Teaching, then it has to be followed - not as a matter of convenience, but as one's priority. Yes, we all live in busy lives, and sometimes events happen. Work overtakes us, some relationships become priority, and then we forget. We forget that is what happens. But what this incident is showing us is that Baba, being all-pervading, registers everything - God being all-pervading, Consciousness being all-pervading, registers everything. So, it is not so much about making this mistake, committing a sin, and being punished for it, and all that stuff. No! It is about - if you have a spiritual Sadhana or spiritual discipline, then that needs to come first. So, whether you allocate a fixed time for it, or whatever it may be, then one has to be diligent and not compromise in that manner. So, these are two very important points raised in Chapter 9, which I will emphasise again. One is, most importantly, if you have a living Guru, or if not, and your belief is total in Sai, present yourself before Him. It does not have to be physically, of course. It can be even mentally. Before the day begins, for example, offer the day to the Master, offer it to the Divine. And secondly, any discipline, for example, if you are following the ritual with Baba of praying before His photograph, offering incense before it, and so on and so forth, that is something which has to be adhered to, not something which can be replaced because something else happened and you got busy with that. Of course, sometimes circumstances are inevitable. Let's say, there is an emergency, but if one has been diligent in one's practice, then even at that time, the thought will at least arise that: "this is the time I have made the Pooja, or the offering, to the Lord." So, do remember that this all these stories not only pervade the Satcharita, but our own Consciousness, as we read and absorb them.

In chapter number 8, ovi 117, it says Tatya and Mhalsapati both slept in the mosque. Their heads used to be in the east, west and north, while their feet would touch each other in the centre. Thus, Tatya slept with his head towards the east, Mhalsapati towards the west, and Baba with his head towards the north. However, they chatted through the night. Thus, Tatya slept with Baba for 14 years. But, after his father passed away, he started going home as he had to shoulder the responsibilities of his family. In the Vastu Shastra, it is recommended that we sleep with the head towards the south or the east, and sleeping with the head towards the north and west is not recommended. The reason is because the blood contains iron, and when we sleep with the head towards the north, the magnetic centre of the earth attracts the iron present in the blood. This creates pressure in the brain and can make you mentally unhealthy, and lack of proper sleep makes you feel irritated. Its regular practice can lead to brain haemorrhage. The magnetic force should flow from the feet towards the head, and not vice versa. However, Baba, in his compassion, let his divine energy flow through his feet into Tatya and Mhalsapati. How incredible was the love for these two. Sleeping in the east direction is good, but sleeping in the west direction can be harmful, which includes sleeping with your feet towards the east side. Moreover, your head should be placed in the east direction as it improves memory, concentration, good health and spirituality in a person. More on Baba's sleeping practices will be uncovered in the forthcoming chapters. The Bhiksha route, the human Rhuns, or debt, have already been discussed in chapter six. Here, a short sketch of the lives of these blessed devotees is given. The five Bhiksha houses are of Sakharam Patil Shelke, Vamanrao Gondkar, Bhayaji Appa Kote Patil, Bayaja Bai Ganpat Kote Patil, Nandaram Marwadi Sanklecha. Baba also followed the tenets of the Dutta Sampradaya, and Buddhist traditions, and used to take Bhiksha from the five blessed houses till his Maha Samadhi. He not only did this but also encouraged his devotees to take Bhiksha from the houses in Shirdi. Baba very clearly showed that he wanted his devotees to be devoid of ego and also be humble. It is believed that by taking Bhiksha, Baba used to take away a part or one third of the Sanchita, and the Prarabdha Karma of His devotees. Sakaram Patil Shelke's House This house is near the Chavadi, with a west-facing entrance. Sakaram was a farmer and a wealthy landlord, and was devoted to Baba. Sakrabai, the wife of his grandson, Haribhau, states that Baba loved Sakaram immensely. Baba stood at the crossroad between his and Vamanrao Gondkar's house and called out, “Sakaram, roti de.” She also stated that Triyambak, Haribhau's father, donated some land to the Baba Sansthan. The land for the Shirdi bus stand was donated by him. Triyambak Samadhi is in the compound of the Narasimha Temple, which is behind Sakaram's home. The other two Samadhis are of Thanabai, Triyambak's wife, and Ramgir Bua, who is mentioned in chapter 33 of the Sri Sai Satcharita. There were many Gosavis living in Shirdi at that time. Their Samadhis are in that compound. Unfortunately, their names are not known. The Narasimha Temple was constructed by the Shelke family. Lord Narasimha is the Kul Devata of the family. A priest performs Pooja daily along with Aarti and offers Bhog. Around the year 2000, the house was sold by his descendants and a multi-storey shopping centre now stands in its place. Vaman Rao Gondkar's House This house is on the right side opposite to Sakaram's home. Vaman Rao was born and bred in Shirdi. His father was affluent. They were farmers and landowners. His descendants say that they owned 500 acres of land in and around Shirdi. They also state that they owned Lendi Bagh and adjacent lands. They sold Lendi Bagh to Moreshwar Pradhan, who then gave it to the Sansthan. This is one of the blessed houses that Baba took Bhiksha from. Mention is made of this house in Sri Sai Satcharita Chapter 19, when Baba placed a ladder against this house and climbed up on the roof. Then he crossed the roof of Radha Krishna Mai's house and descended on the rear side. At that time, Baba was very sick and so was Radha Krishna Mai. Purandare had pleaded with Baba to cure Mai, and this was Baba's unique remedy. Baba gave 2 rupees to Venku Shimpi Kamblekar, who brought the ladder, for his labour. The other devotees objected, saying that Baba had paid too much. Baba told them that any work that was done should be paid for promptly and adequately. Kamblekar had no children but after he received this money he prospered and got two sons. Vaman Rao Gondkar, after leading a prosperous life, died on 15th April 1964. His descendants are still living in Shirdi and carrying on his legacy. The Palkhi and Rath, when taken in procession through the village on festivals, stop first at this...

Chapter 8 is the chapter that I would like to dedicate to Hemadpant. We can see why he was chosen by Baba for this exercise. It is no accident when a Master chooses a devotee for a certain task. And in this chapter, Hemadpant displays his deep understanding of spiritual matters. For example, he says that while in such a transient human body, the time spent in listening to the stories of the saints, by remembering whom, merit is acquired, is the time well spent. The rest of the time is wasted. This is a very important point, and I have come across this many times. You see, because when we listen to stories of saints, what is happening is we are automatically in their company. Our consciousness is now consumed by the stories of the saints - the way they live, the way they act, the words they speak. So, that becomes the content of our consciousness. And that is why, what Hemadpant says really hits the bull's-eye. This is one example. He also says something on the lines of: no matter how destructible and transient the human body is, yet it is the only instrument of attaining God. Why? Why does Hemadpant say this? Because the human being is the only species that is aware of being aware - "I am aware that I am aware." The animals, the plants, and so on, are functioning on autopilot. The self-awareness, which the human being has, is a great gift. And, this awareness is what leads the human being to self-realisation. So, another very important pointer given by Hemadpant. Once again, Hemadpant says: Knowing fully well that the body, house, wife and children, and the people around him, are all destructible and having borne the biers of the parents on his shoulder to the grave, a man yet does not awaken to the truth. Another beautiful pointer from Hemadpant that we take it for granted that we somehow won't die. We act as if there is a tomorrow, we make all plans, we project into the future as if we are going to live forever. Whereas, our experience has been that everything is destructible and transient - our relationships, our jobs, whatever you call it, everything is transient. So again, Hemadpant is imploring us to wake up. And finally, I would like to share with you Hemadpant's message of non-duality. He says, realisation of non-duality is the supreme knowledge. It is what the Upanishads call Brahma Jnana, and the worship and service to the Lord is also the same. He who has gained this knowledge of non-duality, and worships in this spirit, will find it easy to overcome Maya. So, friends, as many of you must have been following my podcasts, you would be aware that they are all on the subject of Advaita (non-duality), and the sheer fact that this is echoed in the Sai Satcharita itself by Hemadpant (the emphasis on non-dual knowledge, on the pure self) shows that with this Teaching, not only can we understand Baba's ways and methods of working, but we can even live this Teaching. It can be a lived experience in daily living. And that is what has been endeavoured in the sharing that has been happening between us over the last few months. And so, this commentary, although, of course, all are connected with Baba, but I would like to take a pause and thank and offer my Pranams to Hemadpant for being the vehicle through which the Satcharita came into being.

Vinny Ma's Commentary Bhagoji Shinde's seva In chapter seven, Baba puts His hand in the raging Dhunimai and pulls out the blacksmith's child who inadvertently fell into the furnace. The child was held at the mother's waist while she was working the bellows. Upon hearing her husband call, she hurriedly turned around and the child slipped and fell in. Baba to cut the karmic effects of the child on Himself and burnt His hand. However, when He cooked for the devotees and used His bare hand to stir the boiling Meetha chawal around, there was not a trace of scalding on His arms. Bhagoji Shinde was given the honor of massaging it with Ghee and placing Naglee, a type of betel leaf on it and bandaging it daily. Right from biblical times, people with leprosy have been treated like the scourge of society. Although it is a disease like tuberculosis, often they are spat upon and even lynched and stoned to death. Even today, people are afraid to touch a person with leprosy. But worst of all, they are called lepers, and usually confined to small carts and have to beg for a livelihood. Bhagoji Shinde has fascinated me since I was young and I kept wondering, why did Baba have him as a constant companion when he suffered from a permanent disease like leprosy called Black leprosy? Unfortunately, very little is known about him and his family. The elder brother, Raguji says once Bhagoji was suffering from high fever and was at death's door. Baba came to our home. He branded Bhagoji with a hot iron rod on his back and temples and he recovered soon thereafter. It is said that once Baba asked Bhagoji to ask for a boon of being cured of his leprosy. However, Bhagoji said "I'm not concerned about my physical appearance or my disease, but I would like You to grant me this wish which is that I be allowed to be with You at all times and I be allowed to come to the Dwarkamai whenever I want to. And Baba granted him this wish. Thus, Bhagoji was the first person to enter the Dwarkamai early in the morning, when Baba sat in front of Dhunimai and massage His burnt hand. After doing His Seva, he would prepare Baba's Chillum for Him, and they would smoke it together. And only after Bhagoji left were the other devotees be allowed to come up. This Seva he did without fail until 1918. Babuji had the good fortune of holding the ornamental umbrella of Baba when He went to Lendibaug. Thus Baba immortalized him because he is seen in the photograph standing behind Baba holding the umbrella. And when the devotee sees that photo years later, they will remember him. There are many lessons that can be learned from the life of this remarkable devotee. Bhagoji had transcended body consciousness. He was the least concerned about how he looked. He had lost most of the fingers of his hands and also a part of the nose, and the nose is a prominent feature in the face. Although his body oozed pus and blood that was foul smelling, he was not concerned about the snears or the disgusted looks that the others gave him. Nor did the unkind words of people have an effect on them. This is the state of complete Sitpragnaya, equanimity. He was determined to do Seva for the Sadhguru come what may and he persevered. Never once did he fail to come to massage Baba's burnt hand regardless of the bitter cold or the torrential rains. This is the Drira Buddhi. In The Navidya Bhakti, Bhagoji is an apt example of Dasya or doing all kinds of Seva for the Sadguru. Bhagoji had surrendered totally to his Sadguru's feet and thus he was able to soak up Baba's divine energy by being in His presence and also being able to touch Him and Baba transferred His divine energy to Bhagoji Shinde's very soul. Khandana Mandana yoga This is an ancient practice usually performed by Aghoris where the practitioner cuts his limbs with a cleaver and throws them in a roaring fire for about 12 hours, and these limbs are regenerated and good as new. This practice is not advocated for any devotee to do physically. However, a devotee can do it mentally. That is, same concepts are applied to the mind, one is able to create and recreate a completely new personality of himself. Thus, the false personality, which comes from assumptions, judgments, desires, lust, and greed begins to deconstruct themselves. Once we begin the process of mental Khandana or cutting off the unwanted parts and throwing them into Dhunimai then the false personality is deconstructed. Then begins the process of Mandana or reconstruction of a whole new personality of ourselves. So if you really want to understand who you are, and you want to dream, desire and live your life to the fullest, you need to do the process of mental Khandana Mandana Yoga. The question is, how do we do it? Find a spot facing east or sit in front of Baba's picture or idle. Sit down, close your eyes. Let your memories, dreams or thoughts fade away. Breathe in and out steadily. Then ask Baba for guidance. Slowly your life will begin the p...

Chapter 7 is one which I found very insightful because it describes so much about Sai Baba Himself, the first being this radical acceptance of both Hindus and Muslims and to what an amazing degree - calling the Masjid Dwarka Mai, allowing celebrations of Ram Navami and Gokulashtami. It was so fascinating and I wonder, in those times, what was the actual reaction of the people. Here was a Master who actually took action regarding unity. He didn't just speak about it. This Jugalbandi, this beautiful harmonising of two faiths, according to me, is unprecedented the way He did it in His time. It is something not to be taken lightly because, you see, he was walking the talk of His message. If His message is Everyone's God is one, then He was showing it in action. It was up to the people to follow that. So, I do feel what He did is absolutely stupendous in those days, living by example, and the insights we get into His activities show that He was an accomplished Yogi. The incident of His limbs being found in the different corners, and the person who saw it running away scared. That is actually a Yoga called the Khanda Manda Yoga. And it is a yoga which Yogis undertake to test themselves, to test their identification with their body, and they had the ability to rejuvenate those limbs. So these practices, like Khanda Manda Yoga and Dhauti (the washing of the intestines by bringing them out), once again show the Yogic mastery of Sai Baba. Then, it says He was like a Hakeem dispensing medicines for healing. Here, another aspect is revealed. So, truly, it is a most beautiful description of Shirdi Sai Baba's varied masteries over many disciplines. It is actually as if there are different people who would master each discipline, but here, it was all in one. So, this chapter becomes very crucial for someone to see the width, the range, the expanse of dominion that Sai Baba had over various occult sciences. That is why this is one of my favourite chapters. I do know that the whole of Sai Satcharita is strewn with miracles, but this particular chapter, and the incidents mentioned therein, show compassion like never before. All His acts were acts of compassion, particularly this one specific act, where He thrusts His hand into the fire, and later says, "I did it because a mother's baby had accidentally slipped from her hands and fallen into the blacksmith's forge." So He took the brunt of the Karma to save the baby. This is truly a glorious example of compassion. Or, when the bubonic plague struck, and he lifted his Dhoti and showed people the buboes (swellings), which were on His legs. This is the peak of compassion that the suffering is taken on upon His own body. And this reminds me of something very beautiful that I had read. It is a myth, of course, but it is about the Buddha. When he was at the gates of heaven, and the gatekeeper told the Buddha, "Welcome, O Master, we have been waiting for this glorious day. All in heaven are rejoicing because you have finally arrived here. We can't tell you how happy we are. Do come in." But the Buddha just stood there. So, the gatekeeper said, "Master, we urge you to walk through the gates of heaven. We are all eagerly waiting for your presence." The Buddha said, "No." The gatekeeper was quite surprised. He said, "What is the reason, Master, that you won't walk through?" And the Buddha replied, "Unless all those who follow me come in before me, only then will I walk through the gate." This is compassion. And this compassion is shown, in action, by Shirdi Sai Baba. So, for me, the breadth of this chapter 7 - right from insights into Baba's life, his mastery over sciences, and the degree of compassion, not to mention the fact that his umbrella-bearer was a leper - which means, the person doing Seva, who was closest to Him physically, who had festering wounds, was a leper! Look at the compassion shown by Sai Baba once again towards this man. It is quite stupendous when you think of this. And so, I do feel that this, for me, is one of my favourite chapters in the Satcharita, and I hope you see it from this perspective and get to know the dimensions this Master operates on. Let us not forget that all these stories in the Sai Satcharita may be about a Master, but the reason they are there is to evoke the same qualities in us, not to just keep saying, "O, Baba was so compassionate," but rather to show us the way towards true compassion. So, I hope you enjoyed this exploration and we will move forward as we go along to the other chapters.

The main stories of chapter six are about the celebration of the Urus and the Ram Navami festivals, and the renovation of the Masjid. At the time of the construction of the Sabha Mandap, Baba flew into a rage, held a pillar with one hand and Tatya's neck with the other. Then, shaking the pillar vigorously, He uprooted it. Baba took off Tatya's Pheta, lit it, and threw it into the pit. Then, he took a rupee coin from his pocket and threw that too into the pit. A short while later, Baba became calm, and later, presented Tatya with a beautifully embroidered Pheta. I shall now talk about the Urus and Ram Navami festivals. Urus literally means the wedding with God, or uniting of the soul with God at the time of death. It is an annual celebration, and was started on the 16th of March, 1897, by Gopalrao Gund, who was the circle inspector of Kopergaon at that time. Gopalrao had three wives but no children. With Baba's blessings, a son was born to him. Out of gratitude, he wanted to venerate Baba as an Auliya. Baba's permission was sought, and Baba gave his consent. However, the Kulkarni of the village opposed it as he was concerned that, with a shortage of water and the arrival of thousands of devotees into Shirdi for the celebrations, there would be an outbreak of cholera. One of the two wells had brackish water, so Baba threw some flowers into it and the water turned sweet. The other well had insufficient water, so Tatya Patil had to arrange to get water from a well situated far away by fixing moats to it. Thus, the water problem was solved, the official consent was obtained, and the festival was celebrated with great pomp. The Sandal procession was started by Amir Shakkar of Korhale on Friday, the 7th of April, 1911, and as it was Ram Navami that day, this festival was also celebrated on the same day. I often wondered how the Urus were celebrated in Shirdi when Baba was still alive. I asked Pawar Kaka, author of the Bhavartha Sai Satcharita, about this, and he told me that Urus were celebrated for those Auliyas, or Pirs, who had attained the zenith of their spiritual powers. They were still living and were being honoured and venerated by celebrating the Urus for them. These Pirs are known as Jindavalis, and have magnificent spiritual powers. Baba was Supreme, and much more than any Jindavali. Now, Ghanibai, a descendant of Abdul Baba, is celebrating the Urus. These celebrations are then followed by the Sandal procession. The Sandal procession takes place between 9 p.m. and 10 p.m., when the descendants of Abdul Baba perform this beautiful ceremony. A platter with sandalwood scrapings, along with incense, is taken in procession around the village to the accompaniment of music. The platter, the incense, and the gifts to be offered are carried under a canopy. The canopy consists of a Galif, or Chadar, which is attached to four wooden poles. The Galif is green in colour with golden Kalams written, or inscribed, on it. On top of every post is a Panja, a silver replica of a hand. The Sandal procession to venerate the Auliyas, the Muslim saints, is described in chapter 6 of the Sai Satcharita. At the Samadhi Mandir, gifts like Chadar, fruits and sweets are offered. The procession then goes to Abdul Baba's Dargah, and again, the gifts are offered there. The procession ends in the Dwarka Mai, where sandalwood mixed with rose water and Ittar are pasted on the Nimbar with bare hands. Now, here are some little known facts about Baba and the festival of Ram Navami. It was on Friday, the 7th of April, 1911, that the festival of Ram Navami was celebrated. It was Krishnarao Jogeshwar Bheeshma who proposed the idea of celebrating the Ram Navami festival as it fell on the same day as the Urus. Baba's permission was obtained, and it is being celebrated to this day in Shirdi. On that auspicious day, two ornamental flags were taken in procession. A beautiful flag was brought by Damu Anna Rasne and the other by Nanasaheb Nimonkar. With a great deal of merriment, the flags were taken in procession around the village, and hoisted in two corners of the Dwarka Mai. A cradle was placed in the Dwarka Mai to celebrate the birth of Lord Shri Ram, and there were Kirtans and Bhajans throughout the day. The next day, Gopal Kala was performed and the festivities ended. Baba celebrated Ram Navami right from the early days of His stay in the Dwarka Mai. On this auspicious day, He washed the entire Dwarka Mai Himself. At about 12 noon, He bought a little oil and a few lamps. From the rest of the money, He bought some Gulal, and put some on Dhuni Mai and then on His own head. Then, He put some on each step leading to the Dwarka Mai, and each and every corner, and finally applied some to the entrance. Later, when the devotees started flocking to Shirdi, they had Katha and Kirtan in the Sabha Mandap, followed by the birth of Lord Shri Ram, after which, Baba distributed Pedas and Barfis. (Reference: Shiladhi, by Dr. Keshav B. Gavan...

Gautam Sachdeva's Commentary: Good evening everyone. In chapter six of the Sai Satcharita, two points struck me which I feel are worth exploring. One is where it is said "May the mind be absorbed in My Name and all else be totally forgotten". So, basically referring to that may you chant Sai's name and not only just the name, may He be in your consciousness throughout the day. This is what it is pointing to and all else be totally forgotten. What this means is all the garbage of our minds of blame, condemnation, hatred, malice, jealousy, envy, and so on, which is directed at others, that garbage is thrown off, thrown away because now, the primary thought in one's consciousness is Sai Baba. And when the primary thought is Sai, when the name that comes out from the mouth is Sai's name, there is no room for those kind of attributes to exist, they are finished. They are cremated in the awareness that is Sai Baba. This is a most important point, which is brought forth in chapter six and contemplating on it, understanding the depths of just this one sentence is of great benefit to one's spiritual journey. You see, because after this line, it says, "The mind will then become detached from the body, household concerns and well and it will be in Divine bliss". It will attain equanimity and serenity, ultimately finding fulfilment, in other words, it attains the bliss that is the deep peace of mind in daily living. And this message of peace of mind comes shining through the Satcharita. That is why Sai Baba teachings really appealed to me because my own teacher Ramesh Bhalsekar, all he spoke about was peace of mind and daily living. Some people found it mundane. But this is the secret. This is what Sai Baba Himself has said you see- attaining equanimity and serenity. So, this is the most beautiful point that has been conveyed in chapter six. Now, there is one more very important aspect of chapter six, which is where it is clearly shown that Sai Baba had a temper and no matter what the devotees did to build a Mandap, let's say a portico, putting up the pillars and so forth, Baba's behavior was irrational you see, for them. He would go into bouts of anger and prevent them from putting the pillars into the ground. And then at the next moment, He will be full of compassion and then again this would happen. Now, you see, it is so important to understand the great service that has been done to us by not hiding these aspects of Baba's personality. Sometimes we see movies and TV serials where they show a very benevolent Sai Baba, always loving, always kind. No, the Masters are real, you see, and we do not understand the reason for Their behavior. Even the Rishis of you're used to get very angry and provoked and that anger will lead to a series of events that were destined to happen. So, here, too, in this chapter, it is made very clear that we don't understand the reason for this. But yet it has happened and therefore, the need to share these incidents. So I will read out here what I'm referring to. "Sometimes He would be so calm and composed and would converse lovingly. Sometimes in a flash and without apparent reason, His mind would be in great agitation. Such then are the tales of Baba. As you are narrating one another comes to mind. We will bring the narrator's mind as to which he should narrate and which he keeps back. Moreover, it is not really correct to be partial in the selection". See the honesty of the Satcharita. It is admitted we cannot understand Baba's behavior and no effort is made to hide it because of some moral judgments, which the writer has on the issue. You see, I will tell you something quite interesting. There was a sage called Muktananda. He lived near Bombay, and his path was the path of Kashmir Shaivism and a friend of mine was his disciple, very close disciple. Now, one day Muktananda was very rude to him, extremely rude in front of others, and even hit him with a stick. He gave him a whack on his legs or somewhere I don't remember, you see, but the disciple was quiet. He endured it all. It was coming from his master after all. And at the end of the day, he went to the Master's quarters. And he said, Master, why did you humiliate like me like this? Why was there so much anger against me and you did it in front of all these people. And the Master said, you should be thanking me. So he was shocked. He said, how could anyone thank you for beating them? He said, because today when I saw you, I saw so many karmic impressions so many events you would have to go through that I decided to clear them for you, being your master, and you have no idea how it operates and so this is what I have done. So, if you are hurt, I am happy to apologize to you but please understand that you will not know the workings of the Master. And after that day, he never once complained about his Master. You see, that is the whole point. We do not know how they behave. And the beauty of this story in chapter six is ...

Chapter 5 - Gautam Sachdeva's Commentary True Poverty Good afternoon everyone. In chapter five, let us specifically explore one sentence which Baba would always say. So here it is mentioned- poverty holds the highest sovereignity or thousand times greater than the grandeur of the noble man. Allah befriends the poor so what Sai say always. Now why would Sai Baba say this always- Poverty holds the highest sovereignty thousand times greater than the grandeur of the noble man. You see, He is not referring to only material poverty and physical poverty. That is one level of reading this chapter. What is Baba pointing to? That to be poor means to have fewer attachments. Not to be attached to material things, not to invest material value to the things that surround us that we consider pleasures. Therefore, poverty holds the highest sovereignty. Now, let's take charity which is connected with poverty. Charity means giving freely from the heart and many times this is spontaneous. When one feels compassion arising deep in the heart, one gives, and one doesn't even think sometimes- do I have enough for myself. So, in both cases, there is no extreme attachment to material objects. So Allah befriends the poor, means this. It means not to live like the noble man who has surrounded himself with material things. So, it gives him an identity, a sense of worth, a sense of self, this is who I am, I am a noble man, look at me. See, with these kinds of attributes of the inflated ego come pride and arrogance, which is the grandeur of the noble man. This is what Baba is pointing to. Therefore, rather not have that grandeur if one will derive one's sense of self from your fancy car or from the bank balance you have, the image that you have projected and created of who you think you are. It is better to be poor in those aspects and be the opposite of the noble man. That is what Baba is pointing to and this point tends to get mixed. However, we are attached not only to material objects, but also to people. People who we derive a sense of self from. We like to surround ourselves with people who agree with us, who we feel good to be in company of because it enhances our self worth, and so on. We all wear masks in society. We sometimes want to project - Oh we have so many friends, we are so popular and so on and so forth. And once again, Sai says poverty holds the highest sovereignty. Be poor in all respects. That becomes your true worth. Don't go around collecting opinions. Don't go go around collecting friendships that make you feel special. It's actually a very deep lesson. In that sense, don't have all that to deal with. This whole psychological structure is a palace of sorts, the palace of illusions that the rich man has created for himself. Fortunately, the poor who's already dealing with the tough situations he is placed in, fortunately for him, he does not have this baggage of psychological suffering, which the rich man has. So we must understand that in our lives if we keep hearing this sentence of Baba again and again, we should try to see what is He pointing to? So this I think, is a beautiful part of chapter five. Fakir Jawahar Ali & True Discipleship And of course, the famous incident of the Fakir Jawahar Ali and Sai Baba is a big lesson in this chapter. I won't go into it in detail because that is already covered in another podcast and you will find the link on the page. But in a nutshell, there was this fakir , who was considered to be quite arrogant. His name was Jawahar Ali. And he decided that Sai Baba should be his disciple and this man was not liked. But you see, as I said in that podcast, Baba was the Master of seeing Runanubandha and the bondage of former relationships. He could see this with everyone He came across. In fact, I remember somewhere else it is written about the two sheep he saw in a flock of sheep. And He recalled that they had known Him in a prior life. So, Baba played along in this game. Now, could you imagine someone of Baba's stature agreeing to be the disciple of someone who was obviously not of that highest stature? That is Baba's greatness. That shows the full control Baba had over the ego and its mechanics because it did not get in the way. And in that game, in that Leela, which was not only played about for Jawahar Ali, but also for the people who are around both of them to witness. Baba did the perfect thing to do in a Guru disciple relationship. He played the role of the disciple 100%. So He lived by example, and He was actually trying to show everyone, especially His devotees who were so upset by this whole charade going on by this fakir called Jawahar Ali, that this is called true discipleship. Despite knowing what was going on, Baba served this man as His Master. Eventually Jawahar Ali succumbed and lay down at Baba's feet and apologized. So this was done so that everyone learned this lesson about how a devotee/ disciple ought to be. A true disciple considers the M...