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The Passing Away In Baba's Presence of - (1) Sannyasi Vijayanand - (2)
Balaram Mankar - (3) Noolkar - (4) Megha - and (5) The Tiger.
In this Chapter Hemadpant describes the passing away of certain persons
and a tiger in Baba's presence.
The last wish or thought that a man has at the hour of death, determines
his future course. Shri Krishna has said in Gita (VIII-5-6) that "he who
remembers Me in his last moments, comes verily to Me, and he that
meditates otherwise at that time goes to what he looks for." We cannot be
certain that we can entertain a particular good thought at our last
moment, for, more often than not, we are more likely to be frightened and
terrified by many causes. Hence constant practice is necessary for
enabling us to fix our mind on any desired good thought at any or the last
moment. All Saints, therefore, recommended us to always remember God and
chant His name always, so that we may not be puzzled when the time for
departure comes. The devotees on their part surrender themselves
completely to the Saints, fully believing that the all-knowing Saints
would guide and help them in their last moments. A few such cases will be
A Madrasi Sannyasi named Vijayanand started on a pilgrimage to
Manasa-Sarovar. En route, hearing Baba's fame, he halted at Shirdi. There
he met one Somadevaji Swami of Hardwar and enquired of him about the
particulars of the Manasa-Sarovar trip. The Swami told him that the
Sarovar was 500 miles above the Gangotri and described to him the
difficulties of the journey, viz. plenty of snow and the change of dialect
every 50 koss and the suspicious nature of the people of Bhutan who give a
lost of trouble to the pilgrims on the way. Hearing this, the Sannyasi was
dejected and cancelled the trip. Then when he went to Baba and prostrated
himself before Him, Baba got enraged and said, "Drive out this useless
Sannyasi, his company is of no use". The Sannyasi did not know Baba's
nature. He felt discomforted, but sat there watching things that were
going on. It was the morning Darbar and the Masjid was overcrowded. Baba
was being worshipped in various ways. Some were washing His Feet, some
taking the Tirth (holy water) from His toe and drinking it heartily and
some touching their eyes with it, some were applying sandal-paste, and
some scents to His body. And all were doing these things forgetting the
distinction of caste and creed. Though Baba got enraged with him, he was
filled with affection for Baba and he did not like to leave the place.
He stayed in Shirdi for two days when he got a letter from Madras stating
that his mother was very ill. He felt very dejected and wanted to be by
his mother's side; but he could not leave without Baba's permission. So he
saw Baba with the letter in hand and asked for His permission to return
home. The omniscient Baba knowing the future said to him - "If you so
loved your mother, why did you take Sannayasa? Fondness or attachment ill
becomes an ochre garb. Go and sit quiet at your lodging, wait with
patience for a few days. In the Wada there are many robbers, bolt your
doors, be very vigilant, the thieves will carry everything. Wealth and
prosperity are transient and the body is subject to decay and death.
Knowing this, do your duty, leaving all attachment to the things of this
world and next. He who does this and surrenders himself to the Feet of
Hari (Lord) will get free from all troubles and attain bliss. The Lord
runs and helps him who remembers and meditates on Him with love and
affection. Your store of past merits is considerable, so you have come
here. Now attend to what I say and realise the end of your life. Being
desireless, begin from tomorrow the study of Bhagwat. Do three 'saptahas'
i.e. three reading during three weeks, conscientiously. The Lord will be
pleased with you and destroy your sorrows, your illusions will vanish and
you will get peace." Seeing that his end was approaching, Baba prescribed
that remedy and made him read 'Ramavijaya' which pleases the God of death.
Next morning after bathing and other purifying rites he commenced to read
Bhagwat in a secluded part in the Lendi garden. He completed two readings
and thereafter felt much exhausted. He returned to the Wada and stayed in
his lodging for two days and on the third day he breathed his last on
Fakir (Bade) Baba's lap. Baba asked the people to preserve the body for a
day for a good reason. The police afterwards came and on making proper
enquiries gave permission for the disposal of the body. It was buried in a
proper place with due rites. In this way Baba helped the Sannyasi and
ensured him Sadgati (salvation).
(2) Balaram Mankar
There was a house-holder devotee of Baba by name Balaram Mankar. When his
wife passed away, he got dejected and entrusting his household to his son,
left his home and came to Shirdi and lived with Baba. Being pleased with
his devotion, Baba wanted to give a good turn to his life and He did this
in this wise. He gave him Rs. 12/- and asked him to go and live in
Macchindragad (District Satara). Mankar was first unwilling to go and stay
away from Baba, but Baba convinced him that he was giving the best course
for him and asked him to practise mediation thrice a day on the Gad.
Believing in Baba's words, Mankar came to the Gad. He was much pleased
with the lovely sight, pure water, healthy air and the surroundings of the
place, and began to practice assiduously the meditations as recommended by
Baba. After some days he got a revelation. Generally Bhaktas get
revelation in their Samadhi or trance states, but in Mankar's case he got
it, when he came down to his ordinary consciousness from his trance. Baba
appeared to him in person. Not only that Mankar saw Him, but he also asked
Him why he was sent there. Baba replied - "In Shirdi many thoughts and
ideas began to rise in your mind and I sent you here to rest your unsteady
mind. You thought that I was in Shirdi with a body composed of the five
elements and three and a half cubits in length, and not outside of it. Now
you see and determine for yourself whether the person you see here now is
the same you saw at Shirdi. It is for this reason that I sent you here."
Then after the period was over, Mankar left the Gada and proceeded to his
native place Bandra. He wanted to travel by rail from Poona to Dadar, but
when he went to the booking office to get a ticket, he found it very much
crowded. He could not get his ticket soon, when, a villager with a langoti
(piece of cloth) on his waist and kambali on his shoulder turned up and
said - "Where are your going?" "To Dadar." replied Mankar. Then he said -
"Please take this Dadar ticket of mine; as I have some urgent business
here, I have cancelled my Dadar trip." Mankar was very glad to receive the
ticket and was just taking out money from his pocket, when the rustic
disappeared in the crowd. Mankar tried to find him out in the crowd, but
it was in vain. He waited for him till the train left the station but
found no trace of him. This was the second revelation Mankar got in a
strange form. Then Mankar after visiting his home, again returned to
Shirdi and remained there at Baba's feet, always following His biddings
and advice. In the end, he was very fortunate to leave this world in the
presence, and with the blessings of Baba.
(3) Tatyasaheb Noolkar
Hemadpant gives no particulars regarding Tatyasaheb Noolkar, except the
bare mention of the fact that he up his ghost in Shirdi. A brief summary
of his account that appeared in the Sai Leela magazine is given here.
Tatyasaheb was a Sub-Judge at Pandharpur in 1909, when Nanasaheb
Chandorkar was Mamalatdar there. Both met often and exchanged talks.
Tatyasaheb did not believe in saints, while Nanasaheb loved them.
Nanasaheb often told him the Leelas of Sai Baba and pressed him to go to
Shirdi and see Baba. He finally agreed to go to Shirdi on two conditions:-
(1) he must get a Brahmin cook, and (2) must get good Nagpur oranges for
the presentation. Both these conditions were providentially fulfilled. A
Brahmin came to Nanasaheb for service and he was sent to Tatyasaheb and a
fruit parcel containing 100 beautiful oranges was received by Tatyasaheb,
the consigner being not known. As the conditions were fulfilled,
Tatyasaheb had to go to Shirdi. At first Baba was much enraged with him.
But by and by Tatyasaheb got such experiences that he was convinced that
Baba was God incarnate. So he was enamoured of Baba and stayed there till
his death. As his end was approaching, sacred literature was read out to
him and at the last hour Baba's Pada-tirth was brought and given to him
for drinking. Baba on hearing of his death, said, "Oh, Tatya went ahead of
us, he won't be reborn."
The story of Megha has been already described in Chapter 28. When Megha
died, all the villagers followed the funeral procession. Baba also
accompanied them and showered flowers on Megha's body. After the obsequies
were performed, tears flowed from Baba's eyes and like an ordinary mortal,
Baba showed Himself overcome with grief and sorrow. Then covering the body
with flowers and crying like a near relation, Baba returned to the Masjid.
Many Saints have been seen giving Sadgati to men, but Baba's greatness is
unique. Even a cruel animal like a tiger came to Baba's feet for being
saved. It is this story which will be narrated now.
Seven days before Baba passed away, a wonderful incident occured at
Shirdi. There came a country-cart and stopped in front of the Masjid. A
tiger was on the cart, fastened with iron chains, with its fierce face
turned to the rear. It was suffering from some pain or agony. Its keepers
- three Derveshis - were taking it from place to place and making money by
exhibiting it. It was the means of their subsistence. They tried all sorts
of remedies to cure it from the malady it was suffering from, but all was
in vain. Then they heard of Baba's fame and came to Him with the animal.
They got it down the chains in their hands and made it stand at the door.
It was naturally fierce, besides, disease ridden. So it was restless. The
people began to look at it with fear and amazement. The Derveshies went
in, told Baba everything about the animal and with His consent, brought it
before Him. As it approached the steps, it was taken aback on account of
the lustre of Baba and hung its head down. When both saw each other, it
got on the step and looked at Baba with affection. Immediately it moved
the tuft of its tail and dashed it thrice against the ground and then fell
down senseless. On seeing it dead the Derveshis were first much dejected
and full of sorrow, but on mature thought they came to their senses. They
considered that as the animal was diseased and nearing its end, it was
very meritorious on its part that it should meet its death at the feet and
in the presence of Baba. It was their debtor, and when the debt was paid
off it was free and met its end at Sai's Feet. When any creatures bow down
their heads at saints' feet and meet death, they are saved; and unless
they have got a good store of merit on their account, How could they get
such a happy end?
Bow to Shri Sai - Peace be to all
Shri Sai Satcharitra
In Quest of Guru and God - Fasting Disapproved.
In this Chapter Hemadpant describes two things:- (1) How Baba met His Guru
in the woods, and through him God; and (2) How Baba made one Mrs.
Ghokhale, who had made up her mind to fast for three days, eat
In the beginning, Hemadpant describes the samsara (visible world) by the
allegory of Ashvattha (Banyan) tree which has, in the phraseology of the
Geeta, roots above and branches below. Its branches are spread downwards
and upwards and are nourished by the gunas (qualities), and its sprouts
are the objects of the senses. Its roots, leading to actions, are extended
downwards to this world of men. Its form cannot be known in this world,
nor its end, its beginning nor its support. Cutting this Ashvattha tree of
strong roots with the sharp weapon of non-attachment, one should seek the
path beyond, treading which there is no return.
For traversing this path, the help of a good guide (Guru) is absolutely
necessary. However learned a man may be, or however deep his study of
Vedas and Vedangas (sacred literature) may be, he cannot go to his
destination safely. If the guide be there to help him and show him the
right way, he would avoid the pitfalls and the wild beasts on the journey,
and everything will be smooth-sailing.
Baba's experience in this matter, the story which He gave out Himself, is
really wonderful, which, when attended to, will give you faith, devotion
Once four of us were studying religious scriptures and other books and,
being thus enlightened, we began to discuss the nature of the Brahman. One
of us said that we should raise the self by the Self and not depend on
others. To this the second replied that he who controls his mind is
blessed; we should be free from thoughts and ideas and there is nothing in
the world without us. The third said that the world (phenomenon) is always
changing, the formless is eternal; so we should discriminate between the
Unreal and the Real. And the fourth (Baba Himself) urged that bookish
knowledge is worthless and added, "Let us do our prescribed duty and
surrender our body, mind and five pranas (life) to the Guru's feet. Guru
is God, all pervading. To get this conviction, strong unbounded faith is
Discussing in this wise, we four learned men began to ramble through the
woods in the quest of God. The three wanted to make the quest with their
free and unaided intellect. On the way a Vanjari (a man who trades in
certain things, such as grain etc. by carrying them on bullock) met us and
asked us, "It is hot now, where and how far are you going?". "To search
the woods", we replied. He enquired, "On what quest are you bound?" We
gave him an ambiguous and evasive reply. Seeing us rambling aimlessly, he
was moved and said, "Without knowing the woods fully, you should not
wander at random. If you want to walk through forests and jungles, you
should take a guide with you. Why do you exert yourselves unnecessarily at
this sultry noon-time? You may not give out to me your secret quest; still
you can sit down, eat bread, drink water, take rest and then go. Be always
patient at heart." Though he spoke so tenderly, we discarded his request
and marched on. We thought that we were self-contained men and needed
nobody's help. The woods were vast and trackless, the trees therein grew
so close and tall, that the sun's rays could not penetrate through them;
so we lost our way and wandered here and there for a long time. Ultimately
through sheer good luck, we came back to the place from were we started.
The Vanjari met us again and said, "Relying on your own cleverness you
missed your way; a guide is always necessary to show us the right way in
small or great matters; and no quest can be successfully carried out on an
empty stomach. Unless God wills it, no one meets us on the way. Do not
discard offers of food; served dish should not be thrust away. Offers of
bread and food should be regarded as auspicious signs of success." Saying
this he again offered us food and asked us to be calm and patient. Again
we did not like this good hospitality and discarded his offer and went
away. Without doing any quest and without taking any food, the three began
to move out. So obstinate were they. I was hungry and thirsty and I was
moved with the Vanjari's extraordinary love; we thought ourselves very
learned but were quite strangers to pity and kindness. The Vanjari was a
quite illiterate and unqualified fellow and belonged to a low caste. Still
he had love in his heart and asked us to eat the bread. In this way he who
loves others disinterestedly is really enlightened and I thought
acceptance of his hospitality was the best beginning of getting knowledge.
So very respectfully I accepted the loaf of bread offered, ate it and
Then to! The Guru at once came and stood before us, "What was the dispute
about?" He asked and I told him everything that had happened. Then he
said, "Would you like to come with me? I will show you what you want; but
he alone, who believes in what I say, will be successful." The others did
not agree to what he said and left him; but I bowed to him reverently and
accepted his dictum. Then he took me to a well, tied my feet with a rope
and hung me - head downwards and feet up - from a tree near the well. I
was suspended three feet above the water, which I could not reach with My
hands, nor which could go into my mouth. Suspending me in this manner he
went away, no one knew where. After 10 or 12 ghatakas (4 or 5 hours) he
returned and taking me out quickly asked me how I fared. "In Bliss
supreme, I was. How can a fool like me describe the joy I experienced?" I
replied. On hearing my answer the Guru was much pleased with me, drew me
near him and stroking my body with his hand kept me with him. He took care
of me as tenderly as a mother-bird does of her young ones. He put me into
his school; how beautiful it was! There I forgot my parents, all my
attachment was snapped and I was liberated easily. I thought that I should
embrace his neck and remain staring at him always. If his image were not
fixed in my pupils, I would like better to be blind. Such was the school!
No one, who entered it once, could return empty-handed. My Guru became my
all-in-all, my home and property, mother and father, everything. All my
senses left their places and concentrated themselves in my eyes, and my
sight was centred on him. Thus was my Guru, the sole object of my
meditation and I was conscious of none else. While meditating on him my
mind and intellect were stunned and I had thus to keep quiet and bow to
him in silence.
There are other schools where you see an altogether different spectacle.
The disciples go there to seek knowledge and spend their money, time and
labour; but ultimately they have to repent. The Guru there boasts of his
secret knowledge and his straight-forwardness. He makes a show of his
sacredness and holiness, but he is not tender at heart. He speaks a lot
and sings his own glory; but his own words do not touch the disciples'
hearts and they are not convinced. So far as Self-realization is
concerned, he has none. How can such schools be of any use to the
disciples and how can they be benefited? The master (Guru) mentioned above
was of different type. By his grace, realization flashed upon me of
itself, without effort or study. I had not to seek anything, but
everything became clear to me as broad day-light. The Guru alone knows how
the topsy-turvy Suspension, 'with head down and feet up' can give
Among the four, one was a Karmatha (Ritualistic) who only knew how to
observe, and abstain from, certain rites; the second was a Jnani, who was
puffed up with pride of knowledge and the third was a Bhakta who
surrendered himself completely to God, believing that he was the sole
Doer. When they were discussing and arguing, the question of God turned
up, and they, depending on their unaided knowledge, went in search of Him.
Sai, who was Discrimination and Dispassion incarnate, was one of the four.
Being Himself Brahman Incarnate, some may ask, "Why did He mix with them
and act foolishly?" He did this for attaining the good of the public, and
setting them an example to follow. Though an incarnation Himself, He
respected a low Vanjari, by accpeting his food with the firm belief that
"Food is Brahman" and showed how those who rejected Vanjari's hospitable
offer suffered and how it was impossible to get Jnana without a Guru. The
Shruti (Taittiriya Upanishad) exhorts us to honour and worship mother,
father and preceptor, and to study (learn and teach) the sacred
scriptures. These are the means of purifying our minds and unless this
purification is effected, self-realization is not possible. Neither the
senses, nor the mind and intellect reach the Self. Modes of proof, such as
Perception and Inference will not help us in the matter. It is the grace
of the Guru that counts. The objects of our life such as Dharma, Artha and
Kama are attainable with our effort, but the fourth object, Moksha
(liberation) can only he had with the help of the Guru.
In the Darbar of Shri Sai, many personalities appear and play their part;
astrologers come and give out their predications; princes, noblemen,
ordinary and poor men, Sannyasis, Yogis songsters and others come for
darshan. Even a mahar comes and, making a Johar (his salutation), says
this Sai is the Mai-Baap (True parents), Who will do away with our rounds
of births and deaths. So many others such as Jugglers, Gondhalis, the
blind and the lame, Nath-panthis, dancers and other players come and are
given suitable reception. Biding his own time, the Vanjari also appeared,
and played the part assigned to him. Let us now revert to the other story.
Fasting and Mrs. Gokhale
Baba never fasted Himself, nor did He allow others to do so. The mind of
the faster is never at ease, then how could he attain his Paramartha (goal
of life)? God is not attained on an empty stomach; first the soul has to
be appeased. If there is no moisture of food in the stomach and nutrition,
with what eyes should we see God, with what tongue should we describe His
greatness and with what ears should we hear the same? In short, when all
our organs get their proper nutrition and are sound, we can practise
devotion and other sadhanas to attain God. Therefore, neither fasting nor
overeating is good. Moderation in diet is really wholesome both to the
body and mind.
One Mrs. Gokhale came to Shirdi with an introductory letter from Mrs.
Kashibai Kanitkar (a devotee of Baba) to Dada Kelkar. She came to Baba
with a determination to sit at Baba's Feet observing a three days fast.
The day previous, Baba said to Dada Kelkar, that He would not allow his
children to starve during the Shimga, i.e., Holi holidays, and that if
they had to starve, why was He there? Next day when the woman went with
Dada Kelkar and sat at Baba's Feet, Baba at once said to her, "Where is
the necessity of fasting? Go to Dadabhat's house, prepare the dish of
Puran Polis (wheat rotis with gram-flour and jaggery), feed his children
and yourself too." Shimga holidays were on. Mrs. Kelkar was then in her
menses and there was nobody to cook in Dadabhat's house. So Baba's advice
was very timely. Then Mrs. Gokhale had to go to Dadabhat's house and
prepare the dish as directed. She cooked that day, fed others and herself.
What a good story and how beautiful its import!
Baba gave a story of his boyhood as follows:- "When I was a youngster, I
was in search of bread and went to Beedgaum. There I got embroidery work.
I worked hard, sparing no pains. The employer was very much pleased with
Me. Three other boys worked before Me. The first got Rs. 50/- the second
Rs. 100/- and the third Rs. 150/-. And I was given twice the whole of this
amount, viz. Rs. 600/-. After seeing my cleverness, the employer loved me,
praised me and honoured me with a full dress, a turban for the head and a
shell a for the body, etc. I kept this dress intact without using it. I
thought that what a man might give does not last long and it is always
imperfect. But what My Sircar (God) gives, lasts to the end of time. No
other gift from any man can be compared to His. My Sircar says "Take,
take," but everybody comes to me and says 'Give, give.' Nobody attends
carefully to the meaning of what I say. My Sircar's treasury (spiritual
wealth) is full, it is overflowing. I say, "Dig out and take away this
wealth in cartloads, the blessed son of a true mother should fill himself
with this wealth. The skill of my Fakir, the Leela of my Bhagwan, the
aptitude of my Sircar is quite unique. What about Me? Body (earth) will
mix with earth, breath with air. This time won't come again. I go
somewhere, sit somewhere; the hard Maya troubles Me much, still I feel
always anxiety for My men. He who does anything (spiritual endeavour) will
reap its fruit and he who remembers these words of Mine will get
Bow to Shri Sai - Peace be to all
Shri Sai Satcharitra
Greatness of Udi
Scorpion Sting and Plague Cases Cured - Jamner Miracle - Narayanarao's
Sickness - Balabuva sutar - Appasaheb Kulkarni - Haribhau Karnik.
In the last Chapter we described the greatness of the Guru; now in this we
will describe the greatness of Udi.
Let us bow now before the great saints. Their merciful glances will
destroy mountains of sins and do away with all the evil taints of our
character. Their casual talk gives us good teachings and confers on us
imperishable happiness. Their minds do not know any difference such as
'This is ours and that is yours.' Such differentiation never arises in
their minds. Their debts (obligations) will never be repaid by us in this
birth as well as in many future births.
It is well-known that Baba took Dakshina from all, and out of the amount
thus collected, He spent a lot on charity and purchased fuel with the
balance left with Him. This fuel He threw in the Dhuni - the sacred fire,
which he kept ever burning. The ash from this fire was called Udi and it
was freely distributed to the devotees at the time of their departure from
What did Baba teach or hint by this Udi? Baba taught by His Udi that all
the visible phenomena in the universe are as transient as the ash. Our
bodies composed of wood or matter of the five elements, will fall down,
after all their enjoyments are over, and be reduced to ashes. In order to
remind the devotees of the fact that their bodies will be reduced to
ashes, Baba distributed Udi to them. Baba also taught by the Udi that the
Brahman is the only Reality and the universe is ephemeral and that no one
in this world, be he a son, father or wife, is really ours. We come here
(in this world) alone and we have to go out alone. It was found and is
even now found out, that the Udi cured many physical and mental maladies,
but Baba wanted to din into the devotee's ears the principles of
discrimination between the Unreal and the Real, non-attachment for the
Unreal, by His Udi and Dakshina. The former (Udi) taught us discrimination
and the latter (Dakshina) taught us non-attachment. Unless we have these
two things, it is not possible for us to cross over the sea of the mundane
existence. So Baba asked for and took Dakshina, and while the devotees
took leave, He gave Udi as Prasad, besmeared some of it on the Bhaktas'
foreheads and placed His boon-conferring hand on their heads. When Baba
was in a cheerful mood, He used to sing merrily. One such song was about
Udi. The burden of the Udi song was this,"Oh, playful Rama, come, come,
and bring with you sacks of Udi." Baba used to sing in very clear and
So much about the spiritual implication of Udi. It had also its material
significance. It conferred health, prosperity, freedom from anxiety, and
many other worldly gains. So the Udi has helped us to gain both our ends -
material as well as spiritual. We shall now begin with the stories about
Narayan Motiram Jani of Nasik was a devotee of Baba. He was serving under
another devotee of Baba, by name Ramachandra Vaman Modak. Once he went to
Shirdi with his mother and saw Baba. Then Baba Himself told her that he
(her son) should serve no more, but start independent business. Some days
after, this prophecy turned true. Narayan Jani left service and started a
boarding house 'Anandashram' which thrived well. Once a friend of this
Narayanrao was stung by a scorpion and the pain caused by it, was servere
and unbearable. Udi is most efficacious in such cases; it is to be applied
on the seat of pain, and so Narayanrao searched for it, but found none.
Then he stood before Baba's picture and invoked Baba's aid, chanted Baba's
name and taking out a pinch of the ashes of the joss-stick burning in
front of Baba's picture and thinking it to be Baba's Udi, applied it on
the seat of pain and the sting. As soon as he took out his fingers, the
pain vanished and both the person were moved and felt delighted.
Bubonic Plague Case
Once a devotee in Bandra came to know that his daughter, who was staying
in another place was down with bubonic plague. He had no Udi with him; so
he sent word to Nanasaheb Chandorkar to send the same. Nanasaheb got this
message on a road near the Thana Railway Station when he was traveling
with his wife to Kalyan. He had no Udi with him at that time. He,
therefore, took up some earth from the road, meditated upon Sai Baba,
invoked His aid and applied it on the forehead of his wife. The devotee
saw all this and when he went to his daughter's house he was very glad to
learn that his daughter, who was suffering for three days, began to
improve from the very moment Nanasaheb invoked Baba's aid near the Thana
The Jamner Miracle
About 1904-05 Nanasaheb Chandorkar was Mamlatdar at Jamner, in the
Khandesh District, which is more that 100 miles distant from Shirdi. His
daughter Mainatai was pregnant and was about to deliver. He case was very
serious and she was suffering from labour pains for the last two or three
days. Nanasaheb tried all remedies but they proved in vain; he then
remembered Baba and invoked His aid. There in Shirdi, one Ramgirbuva, whom
Baba called Bapugirbuva, wanted at this time to go to his native place in
Khandesh. Baba called him and told him to take a little rest and stop at
Jamner on his way home and give the Udi and Arati to Nanasaheb. Ramgirbuva
said that he had only two rupees with him and that amount was barely
sufficient for the railway fare upto Jalgaon and it was not possible for
him to go from jalgaon to Jamner, a distance of about 30 miles. Baba
assured him that he need not worry, as everything would be provided for
him. Then Baba asked Shama to write the well-known Arati composed by
Madhav Adkar (a translation of this is given at the end of this work) and
give a copy of it with Udi to Ramgirbuva to be delivered to Nanasaheb.
Then relying on Baba's words, Ramgirbuva left Shirdi and reached Jalgaon
at about 2-45 a.m. He had only two annas left with him and was in a hard
plight. To his great relief he heard somebody calling out "Who is
Bapugirbuva of Shirdi?" He went to him and told him that he was the person
Bapugirbuva. Then the peon, professing to be sent by Nanasaheb, took him
out to an excellent tanga with a good pair of horses. They both drove in
it. The tanga ran fast and early in the morning they came to a brooklet.
The drive took the horses for watering them and the peon asked Ramgirbuva
to partake of some eatables. On seeing the beard, moustache and the livery
of the peon, Rangirbuva suspected him to be a Moslem and was unwilling to
take any refreshments from him, but the peon satisfied him by saying that
he was a Hindu, a Kshatriya of Garhwal and that Nanasaheb had sent these
refreshments and that there should be no difficulty, nor any doubt about
acceptance. Then both of them took the refreshments and started again.
They reached Jamner at dawn. Ramgirbuva alighted to attend a call of
nature (passing urine) and returned within a few minutes, but found that
there was no tanga, no driver and no peon. He was dumbfounded. Then he
went to the neighbouring Katcheri and making enquiries, learnt that the
Mamlatdar was at home. He went to Nanasaheb's house, and announced himself
and gave to Nanasaheb, Baba's Udi and Arati. At this time, Mainatai's case
was most serious and all were in deep anxiety about her. Nanasaheb called
out his wife and asked her to give the Udi, mixed with water, to their
daughter to drink, and sing Baba's Arati. He throught that Baba's help was
most opportune. In a few minutes came the news that the delivery was safe
and that the crisis had passed away. When Ramgirbuva thanked Nanasaheb for
the peon, tanga and the refreshments etc. the latter was greatly surprised
as he had sent none to the station, and was not aware of any person coming
Mr. B.V. Deo of Thana, Retired Mamlatdar, made enquiries about this matter
with Bapurao Chandorkar, son of Nanasaheb and Ramgirbuva of Shirdi and
after satisfying himself wrote an elaborate article - part prose and part
poetry - in Shri Sai Leela magazine (Vol. 13 Nos. 11, 12 and 13). Brother
B.V. Narsimhswami has also taken down the statements of (1) Mainatai (No.
V page 14) and (2) Bapusaheb Chandorkar (No. XX page 50) and (3)
Ramgirbuva (No. XXVII, Page 83) dated Ist June 1936, 16th September 1936
and Ist December 1936 respectively and published them in his "Devotees'
Experiences, Part III." The following is quoted from Ramgirbuva's
"One day Baba called me to him and gave me a packet of Udi and a copy of
Baba's Arati. I had to go to Khandesh at the time. Baba directed me to go
to Jamner and told me to deliver the Arati and Udi to Nanasaheb
Chandorkar, at Jamner. I said to Baba that all I had was Rs. 2, and asked
Him how that could take me by train from Kopergaon to Jalgaon and next by
cart from Jalgaon to Jamner. Baba said,"God will give." That was Friday
and I started at once. I reached Manmad at 7-30 p.m. and Jalgaon at 2-45
a.m. At that time plague regulations were enforced and I had much trouble.
I was to discover what I should do to get to Jamner. At about 3 a.m. a
peon in boots, turban and well equipped with other details of good dress
came to me and took me to a tanga and drove me on. I was in terror. On the
way at Bhaghoor, I took refreshments. We reached Jamner early in the
morning and by the time I attended my call of nature the tanga and its
driver had disappeared (page 83)."
Bhakta Narayanrao (father's name and surname are not given) had the good
fortune to see Baba twice during the Latter's lifetime. Three years after
the passing away of Baba in 1918, he wanted to come to Shirdi, but he
could not come. Within a year of Baba's Mahasamadhi he fell sick and
suffered much. All ordinary remedies gave him no relief. So he meditated
on Baba day and night. One night he had a vision in his dream. Baba coming
to him through a cellar, comforted him saying, "Don't be anxious, you will
be improving from tommorrow, and within a week you will be on your legs."
Narayanrao got perfectly well within the time mentioned in the vision. Now
the point for consideration is this:- Was Baba living because he had the
body, and was He dead because He left it? No, Baba is ever alive, for He
transcends both life and death. He who loved Him once whole-heartedly gets
response from Him at any time and at any place. He is always by our side
and will take any form and appear before the devout Bhakta and satisfy
In 1917 the chance of one Appasaheb Kulkarni came. He was transferred to
Thana and began to worship Baba's picture presented to him by Balasaheb
Bhate. In real earnest he did the worship. He offered flowers,
sandal-paste, and naivedya daily to Baba in the picture and longed
intently to see Him. In this connection it may be remarked that seeing
Baba's picture earnestly is equivalent to seeing Him in person. The
following story illustrates this statement.
A Saint of Bombay named Balabuva Sutar, who on account of his piety,
devotion and bhajan, was called "Modern Tukaram", came to Shirdi for the
first time in 1917. When be bowed before Baba, the latter said "I know
this man since four years". Balabuva wondered and thought, how could that
be, as that was his first trip to Shirdi. But thinking about it seriously
he recollected that he had prostrated himself four years ago before Baba's
portrait at Bombay and was convinced about the significance of Baba's
words. He said to himself," How omniscient and all-pervading are the Saints
and how kind are they to their Bhaktas! I merely bowed to His photo, this
fact was noticed by Baba and in due time He made me realize that seeing
His photo is equivalent to seeing Him in person!"
To return to Appasaheb's story. While he was in Thana, he had to go on
tour to Bhivandi and was not expected to return within a week. In his
absence, the following wonderful thing took place on the third day. At
noon a fakir turned up at Appasaheb's house. His features resembled
exactly those of Baba's photo. Mrs. Kulkarni and the children all asked
him whether he was Sai Baba of Shirdi. He said 'No', but that he was an
obedient servant of His and came there at His order to enquire after the
health of the family. Then he asked for Dakshina. The lady gave him a
rupee. He gave her a small packet of Udi, and asked her to keep this in
the shrine along with the photo for worship. Then he left the house and
went away. Now hear the wonderful Leela of Sai.
Appasaheb could not proceed with his tour as his horse fell sick at
Bhivandi. He returned home that afternoon and learnt from his wife about
fakir's visit. He smarted in his mind as he did not get the darshan of the
fakir and he did not like that only one rupee was paid as Dakshina. He
said that had he been present, he would have offered not less than rupees
ten. Then he immediately started in quest of the fakir and searched for
him in the Masjid and other places, without taking any food. His search
was in vain. He then returned home and took his food. The reader may
remember here Baba's dictum in Chapter 32 that God's quest should not be
made on an empty belly. Appasaheb got a lesson, here about this. Then
after meals he went out for a walk with a friend Mr. Chitre. Going some
distance they saw a man approaching them rapidly. Appasaheb though that he
must be the fakir that came to his house at noon, as his features tallied
with those of baba in the photo. The fakir immediately put forth his hand
and asked for Dakshina. Appasaheb gave him a rupee. He demanded again and
again and so Appasaheb gave him two more. Still he was not satisfied. Then
he borrowed Rs. three from Mr. Chitre and gave them to him. He wanted
still more. Appasaheb asked him to accompany him to his home. Then they
all returned home and Appasaheb then gave him again three rupees, in all
nine. He looked unsatisfied and demanded again. Then he told him that he
had a currency of Rs. ten. The fakir asked for the same and took it and
returned the nine rupees in cash and went away. Appasaheb had said that he
would pay Rs. ten and that sum was taken from him and nine rupees,
consecrated by Baba's touch, were returned to him. The figure 9 is
significant. It denotes the nine types of devotion (vide Chapter 21). It
may also be noted here that Baba gave Rs. nine to one Laxmibai Shinde at
His last moment.
Appasaheb examined the Udi-packet and found that it contained some
flower-petals and Akshata. Then some time afterwards he got hair from Baba
when he saw Him at Shirdi. He put the Udi-packet and the hair in a
talisman and always wore it on his arm. Appasaheb realized the power of
the Udi. Though he was very clever he got Rs. 40/- as pay in the
beginning, but after he secured Baba's photo and His Udi, he got many
times forty rupees per month and also got much power and influence; and
along with these temporal benefits, his spiritual progress was also rapid.
So those who are fortune enough to get Baba's Udi should, after bath,
apply it on the forehead and take some little of it mixed with water in
the mouth as holy Tirth.
In 1917 Haribhau Karnik of Dahanu (Thana District) came to Shirdi on the Gurupournima day (in the month of Ashadha) and worshipped Baba with all
formality. He offered clothes and Dakshina, and after taking Baba's leave
through Sharma, got down the steps of the Masjid. Then he thought that he
should offer one more rupee to Baba and was just turning to get up when
Shama informed him by signs that as he had got Baba's leave, he should go
and not return. So he started home. On his way, when he went into the
temple of Kala Rama at Nasik for darshan, the Saint Narsing Maharaj who
used to sit just inside the big door of the temple, left his Bhaktas there
came to Haribhau, caught his wrist and said, "Give me my one rupee". Karnik
was surprised. He paid the rupee most willingly and thought that Sai Baba
recovered the rupee, which he intended in his mind to give, through saint
Narsing Maharaj. This shows how the saints work in unison.
This story illustrates the fact that all saints are one and shows how they
work in unison.
Bow to Shri Sai - Peace be to all
Shri Sai Satcharitra
Greatness of Udi (continued)
(1) Doctor's Nephew - (2) Dr. Pillay - (3) Shama's Sister-in-Law - (4)
Irani Girl - (5) Harda Gentleman - (6) Bombay Lady.
This Chapter continues the subject "Greatness of Udi" and describes cases
in which the application of Udi was most efficacious.
At Malegaon (Dt. Nasik) there lived a doctor (qualified and
degree-holder). His nephew suffered from an incurable disease - Tubercular
bone-abscess. The doctor himself and his brothers, the medical
practitioners, tried all sorts of remedies and even an operation. There
was no relief and there was no end to the little boy's suffering. Friends
and relations advised the parents of the boy to seek divine aid and
recommended them to try Sai Baba, who was known to have cured such
incurable cases by His mere glance. The parents, therefore, came to
Shirdi. They prostrated themselves before Baba, placed the boy before Him
and pleaded humbly and respectfully, and implored Him to save their son.
The merciful Baba comforted them saying "Those who resort to this Masjid
shall never suffer anything in this life and to the end of time. Be now
care-free. Apply Udi on the abcess and within one week he will recover.
Believe in God. This is no Masjid, but Dwarawati. He who steps here will
soon get health and happiness and his sufferings will come to an end". The
boy was made to sit before Baba, Who moved his hands on the affected part
and cast His loving glances on him. The patient was pleased and with the
application of the Udi, he began to recover, and was all right after some
days. The parents then left Shirdi with their son, thanking Baba for the
cure, which was effected by Udi and Baba's gracious looks.
After knowing this, the doctor, the uncle of the boy became wonder-struck
and desired to see Baba while he was on his way to Bombay for some
business; but at Malegaon and Manmad somebody spoke to him against Baba
and poisoned his ears. He therefore, dropped the idea of visiting Shirdi
and went to Bombay direct. He wanted to spend the rest of his leave at
Alibag, but at Bombay he heard three successive nights, a voice crying
out,"Still you disbelieve me?". Then the doctor changed his mind and
resolved to go to Shirdi. He had to attend in Bombay to a case of
Infectious Fever, which showed no signs of abatement soon. So he thought
that his Shirdi trip would be postponed. He however proposed a test in his
mind and said,"If the patient gets all right today, I start for Shirdi
tomorrow." The wonder is that exactly at the time when the determination
was taken, the fever began to abate and the temperature became normal.
Then he went to Shirdi as per his determination, took Baba's darshan and
prostrated himself before Him. Baba gave him such experiences that he
became His devotee. He stayed there for four days and returned home with
Baba's Udi and blessings. Within a fortnight he was transferred on
promotion to Bijapur. His nephew's case gave him an opportunity for seeing
Baba and this visit engendered in him a never failing love for the Saint's
One Dr. Pillay was an intimate Bhakta of Baba. He was much liked by Baba,
Who always called him Bhau (brother). Baba talked with him off and on and
consulted him in all matters and wanted him always at His side. This
Pillay suffered once very badly from guinea-worms. He said to Kakasaheb
Dixit, "The pain is most excruciating and unbearable. I prefer death to
it. This pain, I know, is for repaying past Karma, but go to Baba and tell
Him to stop the pain and transfer the working of my past Karma to ten
future births of mine." Mr. Dixit went to Baba and told Him his request.
Then Baba, being moved by his request, said to Dixit,"Tell him to be
fearless. Why should he suffer for ten births? In ten days he can work out
the sufferings and consequences of his past Karma. While I am here to give
him temporal and spiritual welfare, why should he pray for death? Bring
him here on somebody's back and let us work and finish his sufferings once
The doctor was brought in that condition and was seated on Baba's right
side, where Fakir Baba always sat. Baba gave him His bolster and said,"Lie
calmly here and be at ease. The true remedy is, that the result of past
actions has to be suffered and got over. Our Karma is the cause of our
happiness and sorrow; therefore put up with whatever comes to you. Allah
(God) is the sole Dispenser and Protector, always think of Him. He will
take care of you. Surrender to His feet with body, mind, wealth and
speech, i.e. completely and then see what He does." Dr. Pillay said in
return that Nanasaheb had put a bandage over the leg, but he found no
relief. "Nana is a fool" replied Baba. "Take off that bandage or else you
will die. Now a crow will come and peck you, and then you will recover."
While this conversation was going on, one Abdul, who always cleaned the
Masjid and trimmed the lamps, turned up. While he was attending to his
work of training, his foot accidentally fell upon the stretched leg of Dr.
Pillay. The leg was already swollen and when Abdul's foot fell upon it and
pressed it, all the seven guinea-worms were squeezed out at once. The pain
was unbearable and Dr. Pillay bawled out loudly. After some time, he
calmed down and began to sing and cry alternately. Then Pillay enquired
when the crow was coming and peeking. Baba said, "Did you not see the
crow? He won't come again. Abdul was the crow. Now go and rest yourself in
the Wada and you will be soon all right."
By application of the Udi and by taking it in the stomach with water, and
without taking any other treatment or medicine, the disease was completely
cured in ten days as predicted by Baba.
Shama's younger brother Bapaji was staying near Sawool well. Once his wife
was attacked with Bubonic plague. She had high fever and two bubos in her
groins. Bapaji rushed to Shama at Shirdi and asked him to come and help.
Shama was frightened, but according to his wont, he went to Baba,
prostrated himself before Him, invoked His aid, and requested Him to cure
the case. He also asked His permission to go to his brother's house. Then
Baba said, "Don't go there at this late hour (night), send her Udi. Why
care for the fever and bubos? God is our father and master; she will be
alright easily. Do not go now, but go there in the morning and return
Shama had full faith in Baba's Udi. It was sent with Bapaji. It was
applied on the bubos and some of it was mixed with water and was given to
the patient for drinking. No sooner was it taken in, than perspiration set
in profusely, the fever abated and the patient had a good sleep. Next
morning Bapaji was surprised to see his wife alright and refreshed with no
fever and bubos. When Shama went there next morning with Baba's permission
he was also surprised to see her at the hearth and preparing tea. On
questioning his brother, he learnt that Baba's Udi cured her completely in
one night. Then Shama realized the significance of Baba's words. "Go there
in the morning and return immediately.
After taking tea, Sharma returned and after saluting Baba said,"Deva, what
is this play of Yours? You first raise a storm and make us restless and
then calm it down and ease us". Baba replied "You see mysterious is the
path of action. Though I do nothing, they hold Me responsible for the
actions which take place on account of Adrista (destiny). I am only their
witness. The Lord is the sole Doer and Inspirer. He is also most merciful.
Neither I am God nor Lord. I am His obedient servant and remember Him
often. He, who casts aside his egoism, thanks Him and he, who trusts Him
entirely, will have his shackles removed and will obtain liberation".
Now read the experience of an Irani gentleman. His young daughter got fits
every hour. When the convulsion came she lost her power of speech, her
limbs got shrunk and contracted and she fell down senseless. No remedy
gave her any relief. Some friend recommended Baba's Udi to her father and
asked him to get it from Kakasaheb Dixit at Vile Parle (suburb of Bombay).
Then the Irani gentleman got the Udi and gave it mixed with water to his
daughter daily for drinking. In the beginning the convulsions, which were
coming on hourly, came every seven hours and after a few days the daughter
An old gentleman of Harda (C.P) was suffering from a stone in his bladder.
Such stones are generally removed by surgical operations and people
recommended him to undergo one. He was old and weak, lacked strength of
mind and could not think of submitting himself to surgical treatment. His
suffering was soon to end in another way. The Inamdar (City Officer) of
that town happened to come there at this time. He was a devotee of Baba
and had always a stock of Udi with him. On the recommendation of friends,
his son got some Udi from and mixing it with water, gave it to his old
father to drink. Within five minutes the Udi was assimilated, the stone
was dissolved and came out through his urine and old man was soon
A woman of the Kayastha Prabhu caste in Bombay always suffered terrible
pain at her delivery. She was very much frightened each time she became
pregnant and did not know what to do. Shri Rama-Maruti of Kalyan, who was
a devotee of Baba advised her husband to take her to Shirdi for a painless
delivery. When she next became pregnant, both husband and wife came to
Shirdi, stayed there for some months and worshipped Baba and got all the
benefit of His company. After some time the hour of delivery came and as
usual there was obstruction in the passage from the womb. She began to
suffer labour pains, did not know what to do, but began to pray to Baba
for relief. In the meantime, some neighbouring women turned up and after
invoking Baba's aid, gave her Udi-mixture to drink. In five minutes, the
woman delivered safely and painlessly. The issue was still-born according
to its fate; but the mother who got rid of the anxiety and pain, thanked
Baba for the safe delivery and ever remained grateful to Him.
Bow to Shri Sai - Peace to be all
Sri Sai Satcharitra
Tested And Never Found Wanting
Kaka Mahajani's Friend and Master - Bandra Insomnia Case - Bala Patil
This Chapter also continues the subject of the importance of the Udi; it
also gives two cases in which Baba was tested and not found wanting. These
cases will be taken up first.
In spiritual matters or endeavours, sectarianism is the greatest bar to
our progress. Those, who believe the God is without form, are heard saying
that to believe the God is with the form is an illusion and that the
Saints are only human beings. Then why should they bend their heads before
them and offer Dakshina? Persons belonging to other sects will also raise
objections and say, "Why should they bow and offer allegiance to other
Saints, leaving their Sadgurus?" Similar objections regarding Sai Baba
were heard before and are heard even now. Some said that when they went to
Shirdi, Baba asked for Dakshina from them. Is it good that Saints should
collect money in this fashion? If they do so, where is their Sainthood?
But there are many instances where men went to Shirdi to scoff; but
remained there to pray. Two such instances are given below.
Kaka Mahajani's Friend
A friend of Kaka Mahajani was a worshipper of God without form and was
averse to idolatry. Out of curiosity he agreed to go to Shirdi with Kaka
Mahajani on two conditions, viz., (1) that he would neither bow to Baba,
(2) nor pay Him any Dakshina. Kaka agreed to these conditions and they
both left Bombay on a Saturday night and reached Shirdi the next morning.
As soon as they put their feet on the steps of the Masjid, Baba, looking
at the friend from a little distance, addressed him in sweet words as
follows, "Oh, welcome sir". The tone that uttered these words was a very
peculiar one. It exactly resembled the tone of the friend's father. It
reminded him of his departed father and sent a thrill of joy through his
body. What an enchanting power the tone had! Being surprised the friend
said, "This is no doubt the voice of my father". Then he at once up and,
forgetting his resolution, placed his head upon Baba's Feet.
Then Baba asked for Dakshina twice, once in the morning and again at noon
at the time of their taking leave; but He asked it from Kaka only and not
from the friend. The latter whispered to Kaka, "Baba asked for Dakshina
from you twice. I am with you, why does He omit me?" You ask Baba Himself"
was Kaka's reply. Baba asked Kaka what his friend was whispering, then the
friend asked Baba himself whether he should pay any Dakshina. Baba
replied, "You had no mind to pay, so you were not asked; but if you want
to pay now you may." Then the friend paid Rs.17 as Dakshina, the same
amount that Kaka paid. Baba then addressed him a few words of advice, "You
do away, destroy the Teli's wall (sense of difference) between us, so that
we can see and meet each other face to face". Then Baba allowed them to
depart. Thought the weather was cloudy and threatening, Baba assured them
of their safe journey and both of them reached Bombay safely. When he
reached home and opened the door and windows of his house, he found two
sparrows fallen dead on the ground and one just flying out through a
window. He thought that if he had left the windows open, two sparrows
would have been saved, but thought again, that they had met their lot and
that Baba had sent him back soon just to save the third sparrow.
Kaka Mahajani's Master
Kaka was the Manager in the firm of Thakkar Dharmasey Jethabhai, a
solicitor of Bombay. Both the Master and the Manager were on intimate
terms. Mr. Thakkar knew that Kaka was often going to Shirdi, staying there
for some days and returning, when Baba permitted him. Out of curiosity and
just to test Baba, Mr. Thakkar decided to go to Shirdi with Kaka during
Shimga holidays. As Kaka's return was uncertain, he took another man with
him as an associate. The three started together and Kaka bought two seers
of raisins (dried grapes with seed) on the way for presentation to Baba.
They reached Shirdi in due time, and went to the Masjid for darshan. Then
Babasaheb Tarkhad was there, Mr. Thakkar asked him why he came there. "For
darshan", Tarkhad replied. Mr. Thakkar asked if miracles took place there.
Tarkhad replied that it (to see miracles) was not his attitude, but the
earnest intentions of the Bhaktas were satisfied here. Then Kaka
prostrated himself before Baba and offered the raisins to Him. Baba
ordered them to be distributed. Mr. Thakkar got a few of them. He did not
like the raisins and he was advised by his doctor not to eat them without
washing and cleaning them. So he was in a fix. He did not like to eat
them, nor could he reject them. To keep up formalities, he put them into
his mouth, but did not know what to do with the seeds. He could not spit
them out on the floor of the Masjid, so he pocketed them against his wish.
He then said in his mind that if Baba was a Saint, how could He be
ignorant of his dislike for the raisins and could He force them on him.
When this thought arose in his mind Baba again gave him some more raisins.
He could not eat them, but held them in his hand. Then Baba asked him to
eat them up. He obeyed and found, to his surprise, that they were all
seedless. He wanted to see miracles and here was one. He knew that Baba
read his thought; and as per his wish converted raisins (with seeds) into
seedless grapes. What a wonderful power! Again to test further he asked
Tarkhad, who was sitting by and who also got some raisins, "What kind of
grapes you got?" He replied "They variety with seeds." Mr. Thakkar was
still more surprised to hear this. Then to confirm his growing faith
Thakkar thought in his mind that if Baba was a real Saint, the raisins
should be now given to Kaka first. Reading this thought also, Baba ordered
that distribution should be commenced from Kaka. These proofs were
sufficient for Thakkar.
Then Shama introduced Mr. Thakkar as the master of Kaka, upon which Baba
said, "How could he be his master? He has got a different Master
altogether". Kaka appreciated this reply. Forgetting his resolve, Thakkar
saluted Baba and returned to the Wada.
After the noon-Arati was over, they all went to the Masjid for taking
Baba's leave for their departure. Sharma spoke for them. Baba then spoke
"There was a fickle-minded gentleman. He had health and wealth and was
free from both physical and mental afflictions, but he took on him
needless anxieties and burdens and wandered hither and thither, thus
losing his peace of mind. Sometimes he dropped the burdens and at other
times carried them again. His mind knew no steadiness. Seeing his state, I
took pity on him and said, "Now please keep your faith on any one place
(point) you like, why roam like this? Stick quietly to one place.
Thakkar at once came to know that, that was an exact description of
himself. He wished that Kaka should also return with him but no one
expected that Kaka would be allowed to leave Shirdi so soon. Baba read
also this thought to his and permitted Kaka to return with his master.
Thakkar got one more proof of Baba's capacity to read another's mind.
Then Baba asked Kaka for Rs. 15/- as Dakshina and received it. To Kaka He
said, "If I take one rupee as Dakshina from anybody I have to return it
tenfold to him. I never take anything gratis. I never ask any one
indiscriminately. I only ask and take from him whom the Fakir (My Guru)
points out. If any one is indebted formerly to the Fakir money is received
from him. The donor gives, i.e. sows his seeds, only to reap a rich
harvest in future. Wealth should be the means to work out Dharma. If it is
used for personal enjoyment, it is wasted. Unless you have given it
before, you do not get it now. So the best way to receive is to give. The
giving of Dakshina advances Vairagya (Non-attachment) and thereby Bhakti
and Jnana. Give one and receive tenfold".
On hearing these words Mr. Thakkar himself gave Rs.15/- in Baba's hand,
forgetting his resolve not to do so. He thought he did well in coming to
Shirdi as all his doubts were solved and he learnt so much.
Baba's skill in handling such cases was unique. Though He did all those
things He was totally non-attached to them. Whether anybody saluted Him or
not, or whether anybody gave Him Dakshina or not, it was the same to Him.
None He disrespected. He felt no pleasure because He was worshipped and no
pain because He was disregarded. He transcended the pairs of opposites,
viz. pleasure and pain, etc.
A Kayastha Prabhu gentleman of Bandra suffered from Insomnia for long. As
soon as he laid himself down for sleep, his departed father appeared to
him in his dream, and abused and scolded him severely. This broke his
sleep and made him restless the whole night. Every night this went on and
the man did not know what to do. One day he consulted a devotee of Baba in
this respect. He recommended the Udi as the only infallible remedy he
knew. He gave him some Udi and asked him to apply a little of it to his
forehead before going to bed and keep the Udi-packet under the pillow. He
tried this remedy and found, to his great surprise and joy, that he got
sound sleep and that there was no disturbance of any kind. He continued
the remedy and always remembered Sai. Then he got a picture of Sai Baba
which he hung on the wall near his pillow and started worshipping it daily
and on Thursdays, offering garland, naivedya etc. Then he got on well and
forgot altogether his past trouble.
Balaji Patil Newaskar
This man was a great devotee of Baba. He rendered most excellent and
disinterested service. Every day he swept and kept clean all the passages
and streets in Shirdi through which Baba passed in His daily routine. This
work was, after him, equally well-done by another female devotee named
Rahda-Krishna-Mai, and after her by Abdoola. When Balaji reaped his corn
every year, he brought the whole quantity and presented it to Baba. He
returned with what Baba gave him and maintained himself and his family
with it. This course was followed by him for many years and after him by
Power and Efficacy of Udi
Once it happened that at Balaji's death anniversary day, a certain number
of guests were invited and the dinner was prepared for them. But at the
dinner-time it was found that thrice the number of people invited had
turned up. Mrs. Newaskar was in a fix. She thought that the food would not
suffice for the people assembled and that if it fell short, the honour of
the family would be at stake. Her mother-in-law comforted her by saying,
"Don't be afraid, it is not ours, but Sai's food; cover every vessel with
cloth, putting some Udi in it, and serve from the same without opening it
: Sai will save us from ignominy." She did as she was advised and it was
found to their surprise and joy that not only did the food suffice for
all, but plenty of it remained after serving. "As one feels intently, so
he realizes accordingly" was proved in this case.
Sai Appearing as Serpent
Once Raghu Patil of Shirdi went to Balaji Patil at Newase. That evening he
found that a serpent entered the cowshed hissing. All the cattle were
afraid and began to move. The inmates of the house were frightened, but
Balaji thought that it was Sai Who appeared in his house as a serpent.
Without being afraid in the least he brought a cup of milk and placing it
before the serpent said, "Baba, why do you miss and make noise? Do you
want to frighten us? Take this cup of milk and drink it with a calm mind".
Saying this, he sat close by unperturbed. The other members were
frightened and did not know what to do. In a short time the serpent
disappeared. Nobody knew where it went. It was not found though a search
was made in the cowshed.
Balaji had two wives and some children. They sometimes went to Shirdi from
Newase for taking Baba's darshana. Then Baba bought saris and other
clothes which were given to them with His blessings.
Bow to Shri Sai - peace be to all
Shri Sai Satcharitra
Wonderful Stories of
(1) Two Goa Gentleman - (2) Mrs. Aurangabadkar.
This Chapter relates the wonderful stories of two gentlemen from Goa and
Mrs. Aurangabadkar of Sholapur.
Once two gentlemen came from Goa for taking darshan of Sai Baba, and
prostrated themselves before him. Though both came together, Baba asked
only one them to give Him Rs.15/- as Dakshina which was paid willingly.
The other man voluntarily offered Rs. 35/-. This sum was rejected by Baba
to the astonishment of all. Shama, who was present, asked Baba, "What is
this? Both came together, one's Dakshina you accept, the other, though
voluntarly paid, you refuse. Why this distinction? Baba replied, "Shama,
you know nothing. I take nothing from anybody. The Masjidmayi (The
presiding Deity of the Masjid) calls for the debt, the donor pays it and
becomes free. Have I any home, property or family to look after? I require
nothing. I am ever free. Debt, enmity and murder have to be atoned for,
there is not escape". Baba then continued in His characteristic way as
As first he was poor and took a vow to his God that he would pay his first
month's salary if he got an appointment. He got one on Rs.15/- p.m. Then
he steadily got promotions, from Rs.15/- he got Rs. 30, 60, 100, 200 and
ultimately Rs.700/- per month. But in his prosperity he forgot clean the
vow he took. The force of his karma has driven him here and I asked that
amount (Rs.15/-) from him as Dakshina.
Another story, While wandering by the sea-side I came to a huge mansion
and sat on its verandah. The owner gave me a good reception and fed me
sumptuously. He showed me a neat and clean place near a cupboard for
sleeping. I slept there. While I was sound asleep, the man removed a
literite slab and broke the wall entered in and scissored off all the
money from my pocket. When I woke up, I found that Rs.30,000/- were
stolen. I was greatly distressed and sat weeping and moaning. The money
was in currency notes and I thought that the Brahmin had stolen it. I lost
all interest in food and drink and sat for a fortnight on the verandah,
bemoaning my loss. After the fortnight was over, a passing fakir saw me
crying, and made enquiries regarding the cause of my sorrow. I told him
everything. He said, "If you act according to my bidding, you will recover
your money; go to a fakir, I shall give his whereabouts, surrender
yourself to him, he will get back your money; in the meanwhile give up
your favourite food till you recover your money." I followed the fakir's
advice and got my money. Then I left the Wada and went to the sea-shore.
There was a steamer, but I could not get into it as it was crowded. There
a good-natured peon interceded for me and I got in luckily. That brought
me to another shore, where I caught a train and came to the Masjidmayi.
The story finished and Baba asked Shama to take the guests and arrange for
their feeding. Then Shama took them home and fed them. At dinner, Shama
said to the guests that Baba's story was rather mysterious, as He had
never gone to the sea-side, never had any money (Rs.30,000/-), never
travelled, never lost any money and never recovered it, and enquired
whether they understood it and caught its significance. The guests were
deeply moved and were shedding tears. In a choking voice they said that
Baba was omniscient, infinite, the One (Para Brahma) without a second. The
story He gave out is exactly our story, What He spoke has already taken
place in our case. How He knew this, is a wonder of wonders! We shall give
all the details after the meals.
Then after the meals while they were chewing betel-leaves, the guests began
to tell their stories. One of them said:-
"A hill-station on the ghats is my native place. I went to Goa to earn my
living by securing a job. I took a vow to God Datta that if I got any
service, I would offer Him my first month's salary. By His grace I got an
appointment of Rs.15/- and then I got promotions as described by Baba. I
did forget all about my vow. Baba has just reminded me of it in this way
and recovered Rs. 15/- from me. It is not Dakshina as one may think it to
be, but a repayment of an old debt and fulfillment of long forgotten vow".
Baba never, in fact, actually begged any money, nor allowed His Bhaktas to
beg. He regarded money as a danger or bar to spiritual progress and did
not allow His Bhaktas to fall into its clutches. Bhagat Mhalsapati, is an
instance on tis point. He was very poor and could hardly make both ends
meet. Baba never allowed him to make any money, nor gave him anything from
the Dakshina amount. Once a kind and liberal merchant named Hansaraj gave
a large amount of money to Mhalsapati in Baba's presence, but Baba did not
allow him to accept it.
Then the second guest began his tale. "My Brahmin (cook) was serving me
faithfully for 35 years. Unfortunately he fell into bad ways, his mind
changed and he robbed me of my treasure. By removing a laterite slab from
my wall where my cup-board is fixed, he came in while we were all asleep
and carried away all my accumulated wealth, Rs. 30,000/- in currency
notes. I know not how Baba mentioned the exact amount. I sat crying day
and night. My enquiries came to nothing. I spent a fortnight in great
anxiety. As I sat on the verandah, sad and dejected, a passing fakir noted
my condition and enquired of its cause, and I told him all about it. He
told me that an Avalia by name Sai lives in Shirdi, Kopergaon Taluka. Make
vow to Him and give up any food that you like best and say to Him mentally
that 'I have given up eating that food till I take your darshan'. Then I
took the vow and gave up eating rice and s0aid, "Baba, I will eat it after
recovering my property and after taking your darshan".
Fifteen days passed after this. The Brahmin, of his own accord, came to
me, returned my money and apologized, saying, "I went mad and acted thus;
I now place my head on your feet, please forgive me". Thus everything
ended well. The fakir that met me and helped me, was not seen again. An
intensive desire to see Sai Baba, whom the fakir pointed out to me, arose
in my mind. I thought that the fakir who came all the way to my house was
no other than Sai Baba. Would He, who saw me and helped me to get my lost
money ever covet to get Rs.35/-? On the contrary without expecting
anything from us, He always tries His best to lead us on the path of
I was overjoyed when I recovered my stolen property and being infatuated,
I forgot all about my vow. Then when I was at Colaba, one night I saw Sai
Baba in my dream. This reminded me of my promised visit to Shirdi. I went
to Goa and from there wanted to start for Shirdi, by taking a steamer to
Bombay, en route. But when I came to the harbour, I found that the steamer
was crowded and there was no place. The captain did not allow me, but on
the intercession of a peon, who was stranger to me, I was allowed to get
into the steamer which brought me to Bombay. From there, I got in the
train and came here. Surely I think that Baba is all-pervading and
all-knowing. What are we and where is our home? How great our good fortune
that Baba got back our money and drew us here to Himself? You Shirdi folk
must be infinitely superior and more fortunate than we; for Baba has
played, laughed, talked and lived with you for so many years. I think that
your store of good merits must be infinite, for it attracted Baba into
Shirdi. Sai is our Datta. He ordered the vow. He gave me a seat in the
steamer and brought me here and thus gave proof of His omniscience and
A lady from Sholapur, wife of Sakharam Aurangabadkar had no issue during
the long period of 27 years. She had made a number of vows of Gods and
Goddesses for an issue, but was not successful. She then became almost
hopeless. To make a last attempt in this matter, she came to Shirdi with
her step-son Vishwanath and stayed there for two months, serving Baba.
Whenever she went to the Masjid, she found it full and Baba surrounded by
devotees. She wanted to see Baba alone, fall at His feet and open her
heart and pray for an issue, but she got no suitable opportunity.
Ultimately she requested Shama to intercede with Baba for her when He was
alone. Shama said to her that Baba's Darbar was open, still he would try
for her and that the Lord might bless her. He asked her to sit ready with
a cocoa-nut and joss-sticks on the open courtyard at the time of Baba's
meals and that when he beckoned to her, she should come up. One day after
dinner, Shama was rubbing Baba's wet hands with a towel when the latter
pinched Shama's cheek. Shama feigning anger said, "Deva, is it proper for
you to pinch me like this? We don't want such a mischievous God who
pinches us thus. Are we Your dependents, is this the fruit of our
intimacy?" Baba replied, "Oh Shama, during the 72 generations that you
were with me, I never pinched you till now and now you resent my touching
you". Shama, "We want a God that will give us ever kisses and sweets to
eat; we do not want any respect from You, or heaven, balloon etc. Let our
faith unto Your Feet be ever wide-awake". Baba, "Yes, I have indeed come
for that. I have been feeding and nursing you and have got love and
affection for you".
Then Baba went up and took his seat. Shama beckoned to the lady. She came
up, bowed and presented the cocoa-nut and joss-sticks. Baba shook the
cocoa-nut which was dry. The Kernal within rolled and made a noise. Baba
said, "Shama, this is rolling, see what it says". Shama, "The woman prays
that a child might be similarly rolling and quickening in the womb. So
give her the cocoa-nut with Your blessings".
Baba, "Will the coconut give her any issue? How people are foolish and
fancy such things!"
Shama, "I know the power of Your word and blessing. Your word will give
her a string or series of children. You are wrangling and not giving real
The parley went on for a while. Baba repeatedly ordering to break the
coconut and Shama pleading for the gift of the unbroken fruit to the lady.
Finally Baba yielded and said, "She will have an issue". "When?" asked
Shama. "In 12 months" was the reply. The cocoa-nut was therefore broken
into two part, one was eaten by the two, the other was given to the lady.
The Shama turned up to the lady and said, "Dear madam, you are a witness
to my words. If within 12 months you do not get any issue, I will break a
cocoa-nut against this Deva's head and drive him out of this Masjid. If I
fail in this, I will not call myself Madhav. You will soon realize what I
She delivered a son in one year's time and the son was brought to Baba in
his fifth month. Both husband and wife, prostrated themselves before Baba
and the grateful father (Mr. Aurangabadkar) paid a sum of Rs.500/- which
was spent in constructing a shed for Baba's house "Shyamakarna".
Bow to Shri Sai - Peace be to all
Shri Sai Satcharitra
In this chapter Hemadpant after making some preliminary observations on
some points of Vedanta, describes the Chavadi procession.
Blessed is Sai's life, blessed is His daily routine. His ways and actions
are indescribable. Sometimes He was intoxicated with Brahmanand (divine
joy), and at other times content with Self knowledge. Doing so many things
sometimes, He was unconcerned with them. Though He seemed at times quite
action less (doing nothing) He was not idle or dozing; He always abided in
His own Self. Though He looked calm and quiet as the placid sea, He was
deep and unfathomable. Who can describe His ineffable nature? He regarded
men as brothers, women as sisters and mothers. He was a perfect and
perpetual celibate as everybody knows. May the understanding (knowledge),
we got in His company, last long unto death. Let us ever serve Him with
whole-hearted devotion to His feet. Let us see Him (God) in all beings and
let us ever love His name.
Hemadpant, after making some lengthy dissertations on some topics of
Vedanta, which he himself considers as a digression, goes on to describe
the Chavadi procession.
Baba's dormitory has been already described. One day He slept in the
Masjid and on the next, in the Chavadi (a small building containing a room
or two near the Masjid). This alternate sleeping in both these buildings
went on till Baba's Mahasamadhi. From 10th December 1909 devotees began to
offer regular worship to Baba in the Chavadi. This we will now describe
with His grace. When the turn of retiring to the Chavadi came, people
flocked to the Masjid and made bhajan in the mandap (courtyard) for a few
hours. Behind them was a beautiful Ratha (small car), to the right a
Tulsi-vrindavan and in front Baba, and between these the devotees fond of
bhajan. Men and women who had a liking for the bhajan came in time. Some
took Tal, Chiplis and Kartal, Mridang, Khanjiri and Ghol (all musical
instruments) in their hands and conducted the bhajan. Sai Baba was the
Magnet Who drew all the devotees to Him there. Outside in the open, some
trimmed their divatyas, (torches), some decorated the palanquin, some
stood with cane-sticks in their hands and uttered cries of victory to
Baba. The corner was decorated with buntings. Round about the Masjid, rows
of burning lamps shed their light. Baba's horse 'Shyamakarna' stood fully
decorated outside. Then Tatya Patil came with a party of men to Baba and
asked Him to be ready. Baba sat quiet in his place till Tatya came and
helped Him to get up by putting his arm under Baba's arm-pit. Tatya called
Baba by the name of Mama. Really their relationship was extremely
intimate. Baba wore on his body the usual kafni, took His satka (short
stick) under His arm-pit and after taking His chilim (tobacco-pipe) and
tobacco and placing a cloth over His shoulder became ready to start. Then
Tatya threw a golden-embroidered beautiful Shela (Shawl) over His body.
After this Baba, moving a little the bundle of fuel-sticks lying behind
with His right toe and then extinguishing the burning lamp with His right
hand, started for the Chavadi. Then all sorts of musical instruments,
tashe, band and horns and mridang, gave out their different sounds; and
fire-works exhibited their different and various coloured views. Men and
women singing Baba's name started walking, making bhajan to the
accompaniment of mridang and veena. Some danced with joy and some carried
various flags and standards. The Bhaldars announced Baba's name when He
came on the steps of the Masjid. On the two sides of Baba stood persons,
who held chavaris and others who fanned Baba. On the way were spread folds
of cloth on which Baba walked on, being supported by devotees' hands.
Tatyaba held the left hand and Mhalasapati the right and Bapusaheb Jog
held the chhatra (umbrella) over His head. In this fashion Baba marched on
to the Chavadi. The fully decorated red horse, named Shyamakarna led the
way and behind him were all the carriers, waiters, musical players and the
crowd of devotees. Hari-nama (the name of the Lord) chanted to the
accompaniment of music rent the skies as also the name of Sai. In this
manner the procession reached the corner when all the persons that joined
this party seemed well-pleased and delighted.
On coming to this corner Baba stood facing the Chavadi and shone with a
peculiar lustre. It seemed, as if the face of Baba glittered like dawn, or
like the glory of the rising sun. Baba stood there with a concentrated
mind, facing the north, as if He was calling somebody. All the instruments
played their music while Baba moved His right arm up and down for some
time. Kakasaheb Dixit at this time came forward with a silver plate
containing flowers besmeared with gulal (red powder) and threw them on
Baba's body off and on. The musical instruments played their best at this
juncture and Baba's face beamed with steady and added radiance and beauty,
and all the persons drank this luster to their hearts' content. Words fail
to describe the scene and splendour of this occasion. Some times
Mhalasapati began to dance being possessed or obsessed by some deity, but
all were surprised to see that Baba's concentration was not in the least
disturbed. With a lantern in his hand Tatya Patil walked on Baba's left
side and Bhagat Mhalasapati on the right, holding with his hand the hem of
Baba's garment. What a beautiful procession and what an expression of
devotion! To witness this, men and women, poor and rich, flocked together
there. Baba walked very slow. Bhaktas followed on both sides with love and
devotion. With joy pervading the whole atmosphere of the place, the
procession reached the Chavadi. That scene and those days are gone now.
Nobody can see them now or in the future; still remembering and
visualising that scene and sight, we can bring solace and comfort to our
The Chavadi was also fully decorated with a good white ceiling, mirrors
and many sorts of lamps. On reaching it Tatya went ahead and spread an
asan and placing a bolster made Baba sit there and made Him wear good
angaraksha (coat). Then the devotees worshipped Him in various ways. They
put on His head a mugut (crown) with a tuft above, placed garlands of
flowers and jewels round His neck and marking His forehead with musk-mixed
vertical lines and a dot (as Vaishnava devotees do) they started at Him
for long to their hearts' content. They changed His head-dress now and
then and held it aloft on the head, fearing that Baba might throw it away.
Baba knew the heart of them all and meekly submitted to all their methods
without objection. With these decorations He looked wonderfully beautiful.
Nanasaheb Nimonkar held the Chhatra (umbrella) with its beautiful pendants
which moved in a circle with its supporting stick. Bapusaheb Jog washed
the feet of Baba in a silver dish and offered 'arghya' and worship with
due formalities, then besmeared His arms with sandal paste, and offered
tambul (betel-leaves). Baba sat on the asan (gadi), while Tatya and others
kept standing and falling at His feet. When Baba sat on the gadi
supporting Himself against the bolster, devotees on both sides waved
chamars and fans. Shama then prepared the chillim and handed it over to
Tatyaba who drew a flame out of it by his breath and then gave it to Baba.
After Baba had His smoke, it was given to Bhagat Mhalasapati and then it
was passed round to all. Blessed was the inanimate chillim. It had first
to undergo many ordeals of penance, such as being treated by pot-makers,
dried in the open sun and burnt in fire and then it had the good fortune
to get the contact of Baba's hand and His kiss. After this function was
over, devotees put garlands of flowers on His neck and gave Him nose-gays
and bunches of flowers for smelling. Baba who was dispassion or
non-attachment incarnate, cared a fig for all these necklaces of jewels,
and garlands of flowers and other decorations; but out of real love to His
devotees, He allowed them to have their own way and to please themselves.
Finally Bapusaheb Jog waved the arati over Baba, observing all
formalities, the musical instruments playing thier auspicious tunes. When
this arati was over, the devotees returned home one by one saluting Baba
and taking His leave. When Tatya Patil, after offering chillim, attar
(scent) and rose-water, rose to depart, Baba said to him lovingly - Me, go
if you like, but return sometimes at night and enquire after Me. ing in
the affirmative Tatyaba left the Chhavadi and went home. Then Baba Himself
prepared His bed. He arranged 50 or 60 white chadders one upon another and
thus making His bed, went to rest.
We shall also now take rest and close this chapter with a request to the
readers that they should remember Sai Baba and His Chavadi procession
daily before they retire and go to bed.
Bow to Shri Sai - Peace be to all
Shri Sai Satcharitra
Shri Sai Satcharitra
Baba's Handi - Disrespect of Shrine - Kala or Hodge-Podge - Cup of
In the last chapter we described Baba's Chavadi procession. In this we
take up Baba's Handi (cooking pot) and some other subjects.
Oh, blessed Sad-guru Sai, we bow to You, Who have given happiness to the
whole world, accomplished the welfare of the devotees and have removed the
affliction of those who have resorted to Your Feet. Being very liberal and
being the protector and saviour of the Bhaktas who surrender themselves to
You, You incarnate yourself in this world to oblige the people and do them
good. The liquid essence of Pure Self was poured into the mould of Brahma
and out of this has come out the crest-jewel of the saints-Sai. This Sai
is Atmarama Himself. He is the abode of perfect divine bliss. Having
Himself attained all objects of life, He made His devotees desireless and
Different sadhanas (means of accomplishments) are prescribed in our
scriptures for different ages. Tapa (Penance) is recommended for Krita
age, Jnana (Knowledge) for Treta age, Yajna (Sacrifice) for Dwapara age
and Dana (Charity) for Kali (present) age. Of all the charities, giving
food is the best one. We are much perturbed when we get no food at noon.
Other beings feel similarly under similar circumstances. Knowing this, he
who gives food to the poor and hungry, is the best donor or charitable
person. The Taittiriya Upanishad says that s Brahma; from food all the
creatures are born and having been born, by food they live, and having
departed, into food again they enter. an Atithi (uninvited guest) comes to
our door at noon, it is our bounden duty to welcome him by giving him
food. Other kinds of charities, viz., giving away wealth, property and
clothes etc., require some discrimination, but in the matter of food, no
such consideration is necessary. Let anybody come to our door at noon, he
should be served forthwith; and if lame, crippled, blind and diseased
paupers come, they should be fed first and the able-bodied persons and our
relations afterwards. The merit of feeding the former is much greater than
that of feeding the latter. Other kinds of charities are imperfect without
this Anna-dana (giving of food) as stars are without the moon, a necklace
without its central medal, a crown without pinnacle, a tank without a
lotus, bhajan without love, a married lady without the kumkum-mark,
singing without a sweet voice or butter-milk without salt. Just as varan
(Pulse-soup) excels all other dishes, Anna-dana is the best of all merits.
Now let us see how Baba prepared food and distributed it.
It has been stated before that Baba required very little food for Himself
and what little He wanted, was obtained by begging from a few houses. But
when He took it into His mind to distribute food to all, He made all
preparations from beginning to end, Himself. He depended on nobody and
troubled none in this matter. First He went to the bazaar and bought all
the things, corn, flour, spices etc., for cash. He did also the grinding.
In the open courtyard of the Masjid, He arranged a big hearth and after
lighting a fire underneath kept a Handi over it with a proper measure of
water. There were two kinds of Handi, one small and the other big. The
former provided food for 50 persons, the later for 100. Sometimes He
cooked 'Mitthe Chaval' (sweet rice), and at other times 'pulava' with
meat. At times in the boiling varan (soup), He let in small balls of thick
or flat breads of wheat flour. He pounded the spices on a stone-slab, and
put the thin pulverized spices into the cooking-pot. He took all the pains
to make the dishes very palatable. He prepared 'Ambil' by boiling
jawari-flour in water and mixing it with butter-milk. With the food He
distributed this Ambil to all alike. To see whether the food was properly
cooked or not, Baba rolled up the sleeve of His Kafni and put His bare arm
in the boiling cauldron without the least fear, and churned (moved) the
whole mass from side to side and up and down. There was no mark of burn on
His arm, nor fear on His face. When the cooking was over, Baba got the
pots in the Majid, and had them duly consecrated by the moulvi. First He
sent part of the food as prasad to Mhalasapati and Tatya Patil and then He
served the remaining contents with His own hand to all the poor and
helpless people to their hearts' content. Really blessed and fortunate
must be those people who got food prepared by Baba and served by Him.
Somebody may raise a doubt here and ask - ba distribute vegetable and
animal food as prasad alike to all His devotees? answer is plain and
simple. Those who were accustomed to (take) animal food were given food
from the Handi as prasad and those who were not so accustomed, were not
allowed to touch it. He never created in them any wish or desire to
indulge in this food. There is a principle well established that when a
Guru himself gives anything as prasad, the disciple who thinks and doubts
whether it is acceptable or otherwise, goes to perdition. In order to see
how any disciple has imbibed this principle, Baba at times proposed tests.
For instance, on an Ekadashi day He gave some rupees to Dada Kelkar and
asked him to go in person to Koralha to get mutton from there. This Dada
Kelkar was an orthodox Brahmin and kept all orthodox manners in his life.
He knew that offering wealth, grain and clothes etc., to a Sad-guru was
not enough but that implicit obedience to and prompt compliance with His
order was the real Dakshina that pleased Him most. So Dada Kelkar dressed
himself and started for the place. Then Baba called him back and said, go
yourself, but send somebody. Dada sent servant Pandu for the purpose.
Seeing him starting, Baba asked Dada to call him back and cancelled that
programme. On another occation Baba asked Dada just to see how the saltish
`Pulava' (mutton dish) was done. The latter said casually and formally
that it was alright. Then Baba said to him - r you have seen it with your
eyes, nor tasted in with your tongue, then how could you say that it was
good? Just take out the lid and see. g this Baba caught his arm and thrust
it into the pot and added, ut your arm and taking a ladle, put some
quantity in the dish without caring for your orthodoxy and without
blustering. a wave of real love rises in a mother's mind, she pinches her
child with her hand and when it begins to cry and shout, she hugs it close
to her bosom. Similarly Baba, in a true motherly way pinched Dada Kelkar
in this fashion. Really no saint or guru will ever force his orthodox
disciple to eat forbidden food and defile himself thereby.
The Handi business went on for some time till 1910 and was stopped
thereafter. As stated before, Das Ganu spread the fame of Baba by his
kirtans far and wide in the Bombay Presidency and people from that part of
the country began to flock to Shirdi, which became in a few days a place
of pilgrimage. The devotees brought with them various articles for
presentation and offered various dishes of food as naivedya. The quantity
of naivedya offered by them was so much that the fakirs and paupers could
feed themselves to their hearts' content, leaving some surplus behind.
Before stating how naivedya was distributed, we shall refer to Nanasaheb
Chandorkar's story showing Baba's regard and respect for local Shrines and
Nanasaheb's Disrespect of a Shrine
By drawing inferences or guessing in their own way some people said that
Sai was a Brahmin, and some that He was a Moslem. Really He belonged to no
caste. No one knew definitely when He was born and in what community and
who were His parents. Then how could He be a Moslem or Brahmin? If He were
a Moslem, how could He keep Dhuni fire ever burning in the Masjid, how
could there be a Tulsi Vrindavan there, how could He allow the blowing of
conches and ringing of bells and the playing of the musical instruments,
how could He allow all the different forms of Hindu worship, there? Had He
been a Moslem, could He have pierced ears and could He have been spent
money from His pocket for repairing Hindu temples? On the contrary He
never tolerated the slightest disrespect to Hindu Shrines and deities.
Once Nanasaheb Chandorkar came to Shirdi with his 'Sadu' - husband of his
sister-in-law, Mr.Biniwalle. When they went to the Masjid and sat before
Baba talking, the latter suddenly got angry with Nanasaheb and said - e so
long in My company and how do you behave like this? aheb then at first did
not understand anything and humbly requested Baba to explain. Baba asked
him when he came to Kopergaon and how he came to Shirdi from thence.
Nanasaheb then at once realized his mistake. He usually worshipped the
Shrine of Datta, on the banks of the Godavari at Kopergaon on his way to
Shirdi, but this time he dissuaded his relation who was a Datta Bhakta
from going to that Shrine, to avoid delay and drove straight. He confessed
all this to Baba and told Him that while bathing in the Godavari, a big
thorn went into his foot and gave him much trouble. Baba said that, that
was the slight punishment be met and warned him to be more careful in
To revert to the distribution of the naivedya. - After the arati was over
and after Baba sent away all the people with Udi and blessings, He went
inside and sat with his back to the Nimbar for meals, with two rows of the
Bhaktas, one on each side. The Bhaktas who brought naivedya thrust inside
their dishes containing a variety of food such as Puris, Mande, Polis,
Basundi, Sanza, fine rice etc., and kept waiting outside for prasad
consecrated by Baba. All the foods were mixed in a hotch-potch and placed
before Baba. He offered it all to God and consecrated it. Then portions of
the same were given to the persons waiting outside and the rest was served
to the inner party with Baba at the centre. The Bhaktas sitting in two
rows then dined to their hearts' content. Baba asked Shama and Nanasaheb
Nimonkar daily to serve the consecrated food to all the persons sitting
inside and look to their individual needs and comforts. This they did very
carefully and willingly. Every morsel of the food thus partaken gave them
nutrition and satisfaction. Such sweet, lovely and consecrated food it
was! Ever auspicious and every holy!
Cup of Butter-Milk
Once Hemadpant had eaten his full in this company, when Baba offered him a
cup of butter-milk. Its white appearance pleased him, but he was afraid
that there was no space inside for it. He, however, took a sip which
proved very tasty. Seeing his faltering attitude, Baba said - it all, you
won't get any such opportunity hereafter. ank it off then, but found that
Baba's words were prophetic, for He passed away soon.
Now, readers, we have certainly to thank Hemadpant. He drank the cup of
butter-milk, but has supplied us with sufficient quantity of nectar in the
form of Baba's Leelas. Let us drink cups and cups of this nectar and be
satisfied and happy.
Bow to Shri Sai - Peace be to all
Baba's Knowledge of Sanskrit
His Interpretation of a Verse from Gita - Construction of the Samadhi
This chapter (39) deals with Baba's interpretation of a verse from the
Bhagawad-Gita. As some people believed that Baba knew not Sanskrit, and
the interpretation was Nanasaheb Chandorkar's, Hemadpant wrote another
chapter (50) refuting that objection. As the chapter No.50 deals with the
same subject-matter, it is incorporated in this chapter.
Blessed is Shirdi and blessed is Dwarkamayi where Shri Sai lived and moved
until He took Mahasamadhi. Blessed are the people of Shirdi whom He
obliged and for whom He came such long distance. Shirdi was a small
village first, but it attained great importance, on account of His contact
and became a Tirtha, holy place of pilgrimage. Equally blessed are the
womenfolk of Shirdi, blessed is their whole and undivided faith in Him.
They sang the glories of Baba while bathing, grinding, pounding corn and
doing other house-hold work. Blessed is their love, for they sang sweet
songs which calm and pacify the minds of the singers and listeners.
Nobody believed that Baba knew Sanskrit. One day He surprised all by
giving a good interpretation of a verse from the Gita to Nanasaheb
Chandorkar. A brief account about this matter was written by Mr.B.V.Deo,
Retired Mamlatdar and published in Marathi in 'Shri Sai Leela' magazine,
Vol IV. Sphuta Vishaya, page 563. Short accounts of the same are also
published in 'Sai Baba's Charters and Sayings' page 61 and in 'The
Wondrous Saint Sai Baba', page 36 - both by Brother B.V.Narsimhaswami.
Mr.B.V.Deo has also given an English version of this in his statement
dated 27-9-1936 and published on page 66 of es' Experiences, Part III shed
by the said Swami. As Mr.Deo has got first hand information about this
Subject from Nanasaheb himself we give below his version.
Nanasaheb Chandorkar was a good student of Vedanta. He had read Gita with
commentaries and prided himself on his knowledge of all that. He fancied
that Baba knew nothing of all this or of Sanskrit. So, Baba one day
pricked the bubble. These were the days before crowds flocked to Baba,
when Baba had solitary talks at the Mosque with such devotees. Nana was
sitting near Baba and massaging His Legs and muttering something.
Baba - Nana, what are you mumbling yourself?
Nana - Iam reciting a shloka (verse) from Sanskrit.
Baba - What shloka?
Nana - From Bhagawad-Gita
Baba - Utter it loudly.
Nana then recited B.G.IV-34 which is as follows :-
'Tadviddhi Pranipatena Pariprashnena Sevaya,
Upadekshyanti Te Jnanam Jnaninastattwadarshinah'
Baba - Nana, do you understand it?
Nana - Yes.
Baba - If you do, then tell me.
Nana - It means this - Sashtanga Namaskar, i.e., prostration, questioning
the guru, serving him, learn what this Jnana is. Then, those Jnanis that
have attained the real knowledge of the Sad-Vastu (Brahma) will give you
upadesha (instruction) of Jnana."
Baba - Nana, I do not want this sort of collected purport of the whole
stanza. Give me each word, its grammatical force and meaning.
Then Nana explained it word by word.
Baba - Nana, is it enough to make prostration merely ?
Nana - I do not know any other meaning for the word 'pranipata' than
Baba - What is 'pariprashna'?
Nana - Asking questions.
baba - What does 'Prashna' mean?
Nana - The same (questioning).
Baba - If 'pariprashna' means the same as prashna (question), why did
Vyasa add the prefix 'pari'? Was Vyasa off his head?
Nana - I do not know of any other meaning for the word 'pariprashna'.
Baba - 'Seva', what sort of 'seva' is meant?
Nana - Just what we are doing always
Baba - Is it enough to render such service?
Nana - I do not know what more is signified by the word 'seva'.
Baba - In the next line shyanti te jnanam you so read it as to read any
other word in lieu of Jnanam?
Nana - Yes.
Baba - What word?
Nana - Ajnanam.
Baba - Taking that word (instead of Jnana) is any meaning made out of the
Nana - No, Shankara Bhashya gives no such construction.
Baba - Never mind if it does not. Is there any objection to using the word
gives a better sense?
Nana - I do not understand how to construe by placing .
Baba - Why does Krishna refer Arjuna to Jnanis or Tattwadarshis to do his
prostration, interrogation and service? Was not Krishna a Tattwadarshi, in
fact Jnana himself.
Nana - Yes He was. But I do not make out why he referred Arjuna to Jnanis?
Baba - Have you not understood this?
Nana was humiliated. His pride was knocked on the head. Then Baba began to
(1) It is not enough merely to prostrate before the Jnanis. We must make
Sarvaswa Sharangati (complete surrender) to the Sad-guru.
(2) Mere questioning is not enough. The question must not be made with any
improper motive or attitude or to trap the Guru and catch at mistakes in
the answer, or out of idle curiosity. It must be serious and with a view
to achieve moksha or spiritual progress.
(3) Seva is not rendering service, retaining still the feeling that one is
free to offer or refuse service. One must feel that he is not the master
of the body, that the body is Guru's and exists merely to render service
If this is done, the Sad-guru will show you what the Janna referred to in
the previous stanza is.
Nana did not understand what is meant by saying that a guru teaches
Baba - How is Jnana Upadesh, i.e., imparting of realization to be
effected? Destroying ignorance is Jnana. (cf. Verse-Ovi-1396 of
Jnaneshwari commenting on Gita 18-66 says - l of ignorance is like this,
Oh Arjuna, If dream and sleep disappear, you are yourself. It is like
that. Ovi 83 on Gita V-16 says - re anything different or independent in
Jnana besides the destruction of ignorance? dispelling darkness means light.
Destroying duality (dwaita) means non-duality (adwaita). Whenever we speak
of destroying Dwaita, we speak of Adwaita. Whenever we talk of destroying
darkness, we talk of light. If we have to realise the Adwaita state, the
feeling of Dwaita in ourselves has to be removed. That is the realization
of the Adwaita state. Who can speak of Adwaita while remaining in Dwaita?
If one did, unless one gets into that state, how can one know it and
Again, the Shishya (disciple) like the Sad-guru is really embodiment of
Jnana. The difference between the two lies in the attitude, high
realization, marvelous super-human Sattva (being ness) and unrivalled
capacity and Aishwarya Yoga (divine powers). The Sad-guru is Nirguna,
Sat-Chit-Ananda. He has indeed taken human form to elevate mankind and
raise the world. But his real Nirguna nature is not destroyed thereby,
even a bit. His being ness (or reality), divine power and wisdom remain
undiminished. The disciple also is in fact of the same swarupa. But, it is
overlaid by the effect of the samaskaras of innumerable births in the
shape of ignorance, which hides from his view that he is Shuddha Chaitanya
(see B.G. Ch. V-15). As stated therein, he gets the impressions - va, a
creature, humble and poor. uru has to root out these offshoots of
ignorance and has to give upadesh or instruction. To the disciple, held
spell-bound for endless generations by the ideas of his being a creature,
humble and poor, the Guru imparts in hundreds of births the teaching - e
God, you are mighty and opulent. he realizes a bit that he is God really.
The perpetual delusion under which the disciple is labouring, that he is
the body, that he is a creature (jiva) or ego, that God (Paramatma) and
the world are different from him, is an error inherited from innumerable
past births. From actions based on it, he has derived his joy, sorrows and
mixtures of both. To remove this delusion, this error, this root
ignorance, he must start the inquiry. How did the ignorance arise? Where
is it? And to show him this is called the Guru's upadesh. The following
are the instances of Ajnana :-
1 - I am a Jiva (creature)
2 - Body is the soul (I am the body).
3 - God, world and Jiva are different.
4 - I am not God.
5 - Not knowing, that body is not the soul.
6 - Not knowing that God, world and Jiva are one.
Unless these errors are exposed to his view, the disciple cannot learn
what is God, jiva, world, body; how they are inter-related and whether
they are different from each other, or are one and the same. To teach him
these and destroy his ignorance is this instruction in Jnana or Ajnana.
Why should Jnana be imparted to the jiva, (who is) a Jnanamurti? Upadesh
is merely to show him his error and destroy his ignorance.
Baba added :- (1) Pranipata implies surrender. (2) Surrender must be of
body, mind and wealth; Re: (3) Why should Krishna refer Arjuna to other
Jnanis? kta takes every thing to be Vasudev (B.G.VII-19 i.e., any Guru
will be Krishna to the devotee) and Guru takes disciple to be Vasudev and
Krishna treats both as his Prana and Atma (B.G.7-18, commentary of
Jnanadev on this). As Shri Krishna knows that there are such Bhaktas and
Gurus, He refers Arjuna to them so that their greatness may increase and
Construction of the Samadhi-Mandir
Baba never talked, nor ever made any fuss about the things which He wanted
to accomplish, but He so skillfully arranged the circumstances and
surroundings that the people were surprised at the slow but sure results
attained. The construction of the Samadhi-mandir is an instance in point.
Shriman Bapusaheb Booty, the famous multi-millionaire of Nagpur lived in
Shirdi whith his family. Once an idea arose in his mind that he should
have a building of his own there. Sometimes after this, while he was
sleeping in Dixit's Wada, he got a vision. Bava appeared in his dream and
ordered him to build a Wada of his own with temple. Shama who was sleeping
there, got also a similar vision. When Bapusaheb was awakened, he saw
Shama crying and asked him why. The latter replied that in his vision Baba
came close to him and ordered distinctly - the Wada with the temple. I
shall fulfill the desires of all. Hearing the sweet and loving words of
Baba, I was overpowered with emotion, my throat was choked, my eyes were
overflowing with tears, and I began to cry. aheb was surprised to see that
both their visions tallied. Being a rich and capable man, he decided to
build a Wada there and drew up a plan with Madhavarao (Shama). Kakasaheb
Dixit also approved of it. And when it was placed before Baba, He also
sanctioned it immediately. Then the construction-work was duly started and
under the supervision of Shama, the ground floor, the cellar and the well
were completed. Baba also on his way to and from Lendi suggested certain
improvements. Further work was entrusted to Bapusaheb Jog and when it was
going on, an idea struck Bapusaheb Booty's mind that there should be an
open room or platform and in the centre the image of Murlidhar (Lord
Krishna with the flute) be installed. He asked Shama to refer this matter
to Baba and get His consent. The latter asked Baba about this when He was
just passing by the Wada. Hearing Shama, Baba gave His consent saying, the
temple is complete I will come there to stay taring at the Wada He added -
the Wada is complete, we shall use it ourselves, we shall live, move and
play there, embrace each other, and be very happy. Shama asked Baba
whether this was the auspicious time to begin the foundation-work of the
central room of the Shrine. The latter answered in the affirmative. Shama
got a coconut broke it and started the work. In due time the work was
completed and an order was also given for making a good image of
Murlidhar. But before it was ready, a new thing turned up. Baba became
seriously ill and was about to pass away. Bapusaheb became very sad and
dejected, thinking that if Baba passed away, his Wada would not be
consecrated by the holy touch of Baba's Feet, and all his money (about a
lakh of rupees) would be wasted away. But the words or keep Me in the Wada
came out of Baba's mouth just before His passing away, consoled not only
Bapusaheb, but one and all. In due time Baba's holy body was placed and
preserved in the central shrine meant or designed for Murlidhar and Baba
Himself became Murlidhar and the Wada thus became the Samadhi-mandir of
Sai Baba. His wonderful life is unfathomable.
Blessed and fortunate is Bapusaheb Booty in whose Wada lies the holy and
the pure body of Baba.
Bow to Shri Sai - Peace be to all
Shri Sai Satcharitra
Stories of Baba
(1) Attending Mrs.Deo's Udyapan Ceremony as a Sannyasi with two Others
(Trio) and - (2) Hemadpant's House in the Form of His Picture.
In this chapter we give two stories; (1) How Baba attended the Udyapan
ceremony of Mr.B.V.Deo's mother at his house at Dahanu and (2) How Baba
attended the Shimga dinner-party in Hemadpant's house at Bandra.
Blessed is Shri Sai Samartha who gives instructions in both temporal and
spiritual matters to His devotees and makes them happy by enabling them to
achieve the goal of their life, - Sai He who when places His hand on their
heads transfers His powers to them and thus destroying the sense of
differentiation, makes them attain the Unattainable Thing. - He who
embraces the Bhaktas who prostrate themselves before Him with no sense of
duality or difference. He becomes one with the Bhaktas as the sea with the
rivers when they meet it in the rainy season and gives them His power and
position. It follows from this that he who sings the Leelas of God's
Bhaktas is equally or more dear to Him than one who sangs the Leelas of
God only. Now to revert to the stories of this chapter.
Mrs.Deo's Udyapan Ceremony
Mr.B.V.Deo was a Mamlatdar at Dahanu (Thana District). His mother had
observed 25 or 30 different vows and a Udyapan (concluding) ceremony in
connection therewith was to be performed. This ceremony included the
feeding of 100 or 200 Brahmins. Mr.Deo fixed a date for the ceremony and
wrote a letter to Bapusaheb Jog asking him to request Sai Baba on his
behalf to attend the dinner of the ceremony, as without His attendance the
ceremony would not be duly completed. Bapusaheb Jog read out the letter to
Baba. Baba noted carefully the pure-hearted invitation and said - ys think
of him who remembers Me. I require no conveyance, carriage, tanga, nor
train nor aeroplane. I run and manifest myself to him who lovingly calls
me. Write to him a pleasing reply that three of us (the trio), Myself,
yourself and a third will go and attend it. g informed Mr.Deo of what Baba
said. The latter was much pleased, but he knew that Baba never went to any
place except Rahata, Rui and Nimgaon in person. He also thought that
nothing was impossible to Baba as He was all-pervading and that He might
suddenly come, in any form He likes and fulfill His words.
A few days before this, a Sannyasi with Bengali dress and professing to
work for the cause of the protection of the cows, came to the
station-master at Dahanu to collect subscriptions. The latter told him to
go into the town and see the Mamlatdar (Mr.Deo) and with his help collect
funds. Just then the Mamlatdar happened to come there. The station-master
then introduced the Sannyasi to him. Both sat talking on the platform.
Mr.Deo told him that a subscription-list for some other charitable cause
had already been opened by the leading citizen Rao Saheb Narottam Shetti
and so it was not good to start another subscription-list and that it
would be better if he would visit the place after 2 or 4 months. Hearing
this, the Sannyasi left the place.
About a month afterwards, the Sannyasi came in a tanga and stopped in
front of Mr.Deo's house at about 10 a.m. Deo thought that he came for
subscriptions. Seeing him busy with the preparations of the ceremony, the
Sannyasi said that he had come not for money but for meals. Deo said - t,
very glad, you are welcome, the house is yours. Sannyasi - ds are with me.
come with them. here was time (2 hours) for dinner, Deo enquired where he
should send for them. He said that it was not necessary as he would come
himself at the appointed time. Deo asked him to come at noon. Exactly at
twelve noon, the Trio came and joined the dinner party and after feeding
themselves went away.
After the ceremony was finished, Deo wrote a letter to Bapusaheb Jog
complaining of Baba's breach of promise. Jog went to Baba with the letter,
but before it was opened Baba spoke - says that I promised him to come but
deceived him. Inform him that I did attend his dinner with two others, but
he failed to recognize Me. Then why did he call me at all? Tell him that
he thought that the Sannyasi came to ask for subscription money; did I not
remove his doubt in that respect and did I not say that I would come with
two others, and did not the Trio come in time and take their meals? See,
to keep My words I would sacrifice my life, I would never be untrue to My
words. reply gladdened Jog's heart and he communicated the whole of the
reply to Deo. As soon as he read it, he burst into tears of joy, but he
took himself to task mentally for vainly blaming Baba. He wondered how he
was deceived by the Sannyasi's prior visit and his coming to him for
subscriptions, how he also failed to catch the significance of the
Sannyasi's words that he would come with two others for meals.
This story clearly shows that when the devotees surrender themselves
completely to their Sad-guru, He sees that the religious functions in
their houses are duly executed and complied with all the necessary
Hemadpant's Shimga Dinner
Now let us take another story which shows how Baba appeared in the form of
His picture and fulfilled the desire of His devotee.
In 1917 on the full-moon morning, Hemadpant had a vision. Baba appeared to
him in his dream in the form of a well-dressed Sannyasi, woke him up, and
said that He would come to him for meals that day. This awakening
constituted a part of the dream. When he fully awoke, he saw no Sai nor
any Sannyasi. But when he began to recollect the dream, he remembered each
and every word the Sannyasi uttered in his dream. Though he was in contact
with Baba for seven years and though he always meditated on Baba, he never
expected that Baba would come to his house for meals. However, being much
pleased with Baba's words, he went to his wife and informed her that being
the Holi day, a Sannyasi guest was coming for meals and that some more
rice should be prepared. She enquired about the guest, who he was and
whence he was coming. Then not to lead her astray and not to cause any
misunderstanding he gave her the truth, i.e., told her about the dream.
She doubtingly asked whether it was possible that Baba should come there
(Bandra) from Shirdi, leaving the dainty dishes there for accepting their
coarse food. Hemadpant then assured her that Baba might not come in person
but He might attend in the form of a guest and that they would lose
nothing if they cooked some more rice.
After this, preparations for the dinner went on and it was quite ready at
noon. The Holika-worship was gone through and the leaves (dishes) were
spread and arranged with 'Rangoli' marks around them. Two rows were put up
with a central seat between them for the guest. All the members of the
family - sons, grandsons, daughters and sons-in-law etc., came and
occupied their proper seats and the serving of the various articles
commenced. While this was being done, everybody was watching for the
guest, but none turned up though it was past noon. Then the door was
closed and chained; the anna-shuddhi (ghee) was served. This was a signal
to start eating. Formal offering to the Vaishwadeva (Fire), and Naivedya
to Shri Krishna were also over and the members were about to begin, when
foot-steps in the staircase were distinctly heard. Hemadpant went
immediately and opened the door and saw two men there: (1) Ali Mohamed and
(2) Moulana Ismu Mujavar. These two persons, seeing that meals were ready
and all the members were about to begin eating, apologized to Hemadpant
and requested him to excuse their interference. They said - ft your seat
and came running to us, others are waiting for you, so please take this
your Thing and I shall relate all the wonderful tale about it later on at
your convenience. So saying he took out from his arm-pit a packet wrapped in an
old newspaper cover and placed it on the table. Hemadpant uncovered the
packet and saw, to his great wonder and surprise, a big nice picture of
Sai Baba. Seeing it, he was much moved, tears ran from his eyes and hair
stood on end all over his body, and he bent and placed his head on the
feet of Baba in the picture. He thought that Baba had blessed him by this
miracle or Leela. Out of curiosity he asked Ali Mahomed whence he got this
picture. He said that he bought it from a shop and that he would give all
the details about it some time afterwards and wished that as all the
members were waiting for him, he should go and join them. Hemadpant
thanked him, bade them good-bye and returned to the dinning-hall. The
picture was placed on the central seat reserved for the guest and after
the due offering of the Naivedya, the whole party commenced eating and
finished it in proper time. Seeing the beautiful form in the picture
everybody was extremely pleased and wondered how all this happened.
The is how Sai Baba kept up and fulfilled His words uttered by Him in the
dream of Hemadpant. The story of the picture with all its details, viz.,
how Ali Mohamed got it, why he bought it and gave it to Hemadpant, is
reserved for the next chapter.
Bow to Shri Sai - Peace be to all
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