DEVOTEES' EXPERIENCES
OF
SRI SAI
BABA
PARTS I II
& III
BY
H.H.NARASIMHASWAMIJI
DEVOTEE'S EXPERIENCES
6. Mrs.
Manager
9. Abdullah
Jan
10. Chakra
Narayana
11. Joseph
Fouzdar
DEVOTEES' EXPERIENCES
llth June, 1936.
chinna
kistna rajasaheb bahadur, B.A., LL.B., Saraswath aged about 50,
Interior of India, says:
I look upon Sri Sai Baba as the
Creator, Preserver and Destroyer. I did so before his mahasamadhi in 1918 and I
do so now. To me, he is not gone. He is, even now.
To me, he had no limitations.
Of course, when he was with us, there was the fleshy tabernacle. That was prominently
brought to our notice at times. But mostly the infinite aspect of His was what
remained before me. I thought of him as a mental or spiritual image, in
which the finite blended very perfectly - yet allowing the finite to
appear before us at times. Now that the body has been cast off, the infinite
alone remains, as 'Sai Baba'.
I am not after metaphysics and
philosophical conundrums. Sai Baba occasionally talked in mystic language and
used parables freely - which however, were constructed in widely different
ways by different listeners. Once he talked to me in the mystic way and asked
me whether I understood him. I said 'No'. Others were present then. After they
left, I told him that I did not grasp mystic utterances and that if he intended
that I should grasp anything he should speak to me in plain terms. After that
he spoke to me only in plain words and not in parables.
A short account of myself is
necessary to show how I came to Sai Baba and how he filled my life and became
my all in all.
Our family God is Durga
- Santa Durga of Goa - a Bhadra form and not a Rudra form. I used to worship
her and pray that she might ever keep me happy. Later when I was about eight
years old, I had my sacred thread initiation and leamt my Goyotri and Sondhyo,
These I had regard for.
I was thus naturally led on
from Durga to another form of God.
i.e., Narayana or
Vishnu. Vishnu as
pictured in "Dhruva -
Narayana" made a deep impression on me, and I constantly meditated on that
picture. When I concentrated or tried to concentrate on Vishnu, Dhruva's figure
frequently obtruded and so I cut off that portion of the picture and continued
my meditation. I made a special appeal
that in that blank space in the picture, (i.e., in that vacancy) Vishnu should
place me. I had even as a boy practiced
Asana and Pranayama. I could pass one or
two hours sitting in Padmas-ana or Siddhasana and concentrate for at least
fifteen minutes, a single picture holding the entire field of my attention. I
did all this without a Guru. I succeeded
in Pranayama also to some extent. In
this way my meditation on Vishnu or Narayana was fairly intense. This continued till my twenty-first year.
Then (i.e., 1910) one day, I was either sleeping and had dreams or I had trance
visions - I cannot say what they were.
But the following three experiences I had in the course of one night.
As I was in the lying posture
on my bed, I felt a change. I was perceiving that the body lay separate and I
was disengaged from it - disconnected or unconnected. I was different from the
body; and in front of me stood the figure of Vishnu Narayana. This ended; and
about an hour later, a second incident followed. Again my body lay there on the
bed. I was outside it. Sri Vishnu Narayana was standing before me. And by his
side stood another figure. Sri Vishnu addressed me and pointing to the other
figure said This Sai Baba of Shirdhi, is your man; you must resort to him".
The third incident or vision
followed soon after - after about the same interval perhaps. I felt I was
moving in some strange way. It was like levitation in the air. I came or was
carried thus to a village. I found some one there and asked him what village
that was. He said it was Shirdi, I asked him, "Is there any person named
'Sai Baba' here?" "Yes" he answered, "come and see".
I was taken to the mosque. There I saw Sai Baba. He was seated with legs
outstretched. I went and reverently placed my head on his feet. He got up and
said "Do you take my darshan? I am your debtor, I must take your
darshan," and he placed his head on my feet. Then we parted.
These visions impressed me
greatly. Before that time I had a picture of Sai Baba in the usual seated
posture , and I knew nothing more about
him. I did not then know That Baba often
sat with both legs outstretched. Some
time
later I started on my first visit to Baba and
Shirdi, and tried to verify my visions and to see if Sai Baba was my destined
sole Guru as indicated in them.
When I went to Sri Baba
at the mosque, there were many others with him. I went and prostrated, placing my head on
his feet. He then said "What! Do
you worship a man?" At once I
retreated some distance and sat. I felt
the rebuff very keenly. I had, it is
true, my scholastic notions that men should not be worshipped; and thought Sai
Baba was hitting at me for going to him, with such notions lingering in my
head. Between two stools I was coming
to the ground. My scholastic idea of
not worshipping any human being had been undermined and practically sacrificed;
but I had not been accepted as a devotee by the Guru as I expected - from my
visions. I felt deeply mortified and
continued to sit for some hours. Then
all had cleared of, leaving Baba alone on the floor of the mosque. That was in
the afternoon. It was believed that none should go to Baba at that time, lest
any serious harm should be inflicted as a penalty for the intrusion. But in my state of mind, such harm did not
deter me. The main or single hope with which I had gone to Shirdi seemed to be
blasted. What more was there to
fear? He might beat me and crack my
skull. Let him. With such ideas, I went nearer and nearer
to the place where Baba sat. While I was some yards off, Baba gently beckoned
to me to approach him. Thus encouraged I
went and placed my head on his feet. He
at once hugged me, bade me sit close to him, and thus addressed me. "You
are my child. When others i.e. strangers are in the company, we keep the
children of. My apparent rejection or
expulsion earlier in the day having been thus satisfactorily explained, I felt
the full force of his deep and intense love for me and my heart responded to
it. There was my Saviour, my Guru - the
man of my destiny, found at "
ka told me to go and put up with "Ayi". "Ramakrisha Ayi
as he called her. I went up. Ever since that date, up to , end of
her life, whenever I went to Shirdi. Ayi's was my residence. And except to go to Sai Baba, I would never
leave Ayi's residence while I was at Shiridi.
Ayi was a noble and
affectionate person - an "Ayi" or mother indeed. She was from the very first treated by me as
my mother and she loved me as if I was her son.
She used to get a roti (bread) from Baba as prasad - on
which alone she was living; and Baba used to send her an additional roti for
me, Sometimes the extra roti received
at Ayi's would indicate to her that I was on the way to Shirdi and would soon
arrive. Ayi's devotion to Sai Baba was very intense and passionate. She
lived only for Sai Baba, and her delight was to carry out everything that
he wanted or was needed for his samasthan, i.e., institution and
devotees. I find that Baba's
instruction and help to me came through Ayi, in a peculiar way. Ayi was so open
hearted and kind that from the first day I could confide all my views and plans
to her; and she revealed her ideas and plans to me. As for religious progress, she said that we
should so act that no other persons should guess what we were doing and how we
were getting on. Secrecy is
essential for the success or perfect fruition of spirtual effort. This was, of
course, Baba's practice and precept.*
As for religious excercise, Ayi was an excellent
singer with a divinely charming voice and a good knowledge of music. She could
play on the Sitar also. I had a good ear for music and I easily attained manolaya[1][1]. I
was rapt in the music when I listened to it. But as we went on, one day we
talked about what form our religious excercise should take. Songs and hymns
were good in their way, but they attracted attention of the outside public too
much, and were not in any case sufficient for our onward course. Then we agreed
that Japa was the proper step for us. What particular name should be
used by us for Japa was the important question. She said that many used the
name of Vittal. Ram etc., but that so fas as she was concerned, "Sai"
was her God and that name was sufficient for her. while I might go on with the
name of Vittal. etc., if I chose. I
replied that I had not seen Vittal: and what was good for her was good for me,
and that I also would go on taking Sal's name.
So we sat on, facing each other and
repeating to ourselves our chosen
(guru God's) name - for about an hour.
Later in the day, Sai Baba sent for me and asked me what I had been
doing in the morning. "Japa"
I said "Of what name?" he asked. "Of my God" I replied.
"What is your God?" was Sai Baba's next query. I simply replied, "You know it,"
and he smiled and said "That is righ”.
Thus this Japa was really the Japa that he expressly
approved and had
perhaps silently started through Ayi - unperceived by either
Ayi or myself. Japa being the Sadhana approved of (in my case), the question
may be put - what is the Sadhya or
goal that Sai Baba approved of - as the goal of life? What should a man aim at and reach as the end
of his life? Just as the Sadhana was
indirectly started by Baba, the Sadhya or goal, also was indirectly revealed;
it was patent from all he said and did.
It was through love, to reach God, (in any form,
especially in the beloved Jorm
of the loving
Guru) and Intensely, nay passionately, to love him. This is what we did and what he made us
to do, i.e., what he enabled or drew us to do by his own intense and wonderful
love for us.
Some may set a great
store by Sakshatkara or revelation in physical form of the object of
worship, as the be-all and end-all of all religion. But I do not. As I intently
meditated on Baba, I had Baba's vision at the meditation. I, however,
treated that appearance as a matter of secondary or minor importance. I did not
want Baba to be outside of me. I said to Baba that I wanted him to come in and be
me. What I mean by "me" is this. The self (i.e., T) is compounded
of two substances - one the gross body and the other, the finer or subtler. In
the finer, we have the baser element or part, and the nobler or higher. Our
self, God Vittal and other entities are all the reflections of the Real; and so
I should rise up to be Vittal or Sai; Vittal or Sai should come into me and
take the place of my higher part. That is what I wanted to arrive at - and so
was not satisfied with seeing Sai Baba as external to me in my meditation or
contemplation.
I have not regularly studied
even Gita up to this time. I did not care for spirtual study in my earlier days
either; and so I do not go into much detail on the question of the exact
description of the further stages or final stage of meditation.
One Guru-poornima day, numerous devotees came to
Sai Baba, and as usual, placed a book before him so that he might return it
with his Asirvada or blessing for them to study it with profit and
benefit. Sai Baba, however, took up a book brought by one man and gave it to
another, as he often does. On that occassion every one had a book in hand,
except myself. Baba then looked at me and said pointing to the books:- "In
these books, they want to find God Brahma. There is however, ‘Bhrama’, i.e.
whirl, confusion or delusion in these books. You are alright. Do not read
books but keep me in your heart If you unify (or harmonise) head and
heart, that is enough." So I have not been indulging in any regular study
of religious books. I content myself with what has led me so far; (and with
what has been achieved). Some of my experiences bear upon the question what I
should do. Though I have been intensely loving Sri Sai, I have not been able at
times to do as good service to Baba as others do.
It was probably in 1912 that I
went up to Shirdi on some festive occassion (Guru Poornima?) I saw the devotees
at Manmad having each a grand basket with flower garlands etc. I was much
pained to note that I had forgotten to take a flower garland when I was going to
my Guru, who was everything to me. We all went to Shirdi and at the mosque, I
found-Baba was under a great weight of flower garlands and it pained me again
that I had not a garland to give him. Baba lifted up a bundle of the garlands
with his hand and said "All these are yours". How kind of
Baba! What love was his to me! all forgiving, all forgetting love.
About the same year 1912, I had
taken Rs.100 with me to Shirdi in my poket. Sai Baba asked me for dakshtna
'(Rs.40). I readily gave it. A little later he asked for another 40 rupees and
that too was given with equal readiness and joy. Finally he asked me for the
remaining 20 and that also I gave him. I was happy to give him all that -
though I was left without a pie in the result. Then again Baba sent for me and
asked me for dakshina. I said I had nothing to give. Then he suggested that I
should go and get money from some others. I agreed but told Baba that if he
should indicate whom I was to go to, I would gladly go and ask him. Baba said
"Go to Shama". I went to Mr.Madhav Rao Deshpande (Shama) and told him
what took place and asked him for money. He replied that I had not understood
Baba right. "Does Baba care a rap for your rupees?" he said.
"No, what he wants is your mind and heart, your time and soul to be
devoted to him. That is his meaning". I went back to Baba and reported
what Shama had said. Then Baba smiled and said, "Go to Dixit and ask
him". I went to Mr. Dixit and told him of what Baba had bidden me to do.
He then replied that Baba's direction to me had to be understood in the
circumstances as a lesson to me that I should not feel absence of money or the
begging for money or for anything else to be a humiliation, and that I should
not esteem myself to be above begging. I went back and reported Dixit's reply
to Baba. He smiled and then asked me to go to Nana Saheb Chandorkar and ask him
for a loan. I went to Khandoba's temple where Nana Saheb Chandorkar was reading
some religious books with the learned K.Upasani Sastri. I went and told Nana Saheb
all that had occured and Baba's order that I should approach him for money.
Nana Saheb at once showed his worldly wisdom. He said that he knew how delicate
the situation was when Baba asked for dakshina and there was nothing to
be given to him to satisfy him and that I should learn his plans and was.
"Whenever I go to Shirdi". he said. "I start with a certain sum,
and leave a half at Kopergaon, i.e., on this occassion I came with Rs.200 out
of which I have left Rs.100 at Kopergaon and come down to Shirdi with only
Rs.100. It is very painful to say 'No' when Baba asks for money. So I go on
giving dakshina out of the stock In hand to Baba and when it is
exhausted, I send for the reserve at Kopergaon. You must act like this". I
went back to Baba and then told him what Nana said. While I sat there. Baba
sent for Nana and asked him for dakshina Rs.40. He paid it and went away. Again
he sent for him and asked for Rs.40 more. That was paid and again Nana was sent
for and the last amount was paid up and at once he sent some one to Kopergoan
for his reserve fund. Then Baba at once wanted more. Nana felt humiliated at
having to say 'No' as there was no time for the Kopergaon reserve to arrive.
The lesson that then taught to him, to me, and to all was that it was presumption
on the part of any one to think that he himself was the great Providence
supplying the needs of Baba, or that any one could supply all that Baba might
ask for. Thus Baba showed me how differently the demand for dakshina was
interpreted by devotees. The real explanation of Baba's demand in this
case was not what Shama. Dixit or Nana said it was. It was evidently to teach
lessons to me, Nana etc. Baba really cared nothing for money or for presents.
What he really wanted was, love - deep, intense, passionate, wholehearted
love. To give him that was my aim. He knew it and read it in my heart and
responded to It - as only he could respond.
It was probably in 1915
Ramanavami, when intending to go to Shirdi, I went into the Indore cloth bazar
to fix upon a present - worthy of being presented to Baba. I found a fine lace
embroidered muslin of the Dacca type, produced at Chander. It was some 5 feet
square with embroidered body and 8 or 9 inches of lace border all round. It was
very nice and worth the 85 rupees I paid for it. It could be folded into
6" x 6" x 1" packet. I took it with me to Shirdi and kept it
inside my shirt. Devotees usually go and present Baba with cloth in order that
the same may be returned to them with Baba's blessings; and the same is returned
to them. In my case, I had made up my mind that if Baba cared for my love
(which knew no difference between him and me) he should not return the same to
me but should retain It and wear it. When each devotee went and presented his
cloth, it would be openly bestowed and placed on Baba and then at the end, the
attendants would call out, "Whose is this" and return it. In order to
avoid the return, I had taken my tiny packet and when I bowed to Baba, I slyly
shoved the packet under his mattress (gadi). When all clothes were taken and
returned, none noticed what was beneath the gadi. Baba the got up and said
"Clear off all that lies on the gadi and dust it". When the mattress
was removed, there was the muslin packet. Baba picked it up and said "Hallo,
What is this? Muslin!" and spread it out and said "I am not going
to return this. This is mine". He then put it round his body and said
to me "Don't I look nice in this?" I was immensely happy as his
loving heart had fulfilled my request for the acceptance and retention of the
present - as an index of the fact that I was not different from him - that / and
he were one. I was not different from him. I and he were really one.
Our unity was expressly
granted, in another way and at another time by Baba - about the same year.
I had gone to Shirdi and was
staving as'usual at Ayi's. In the afternoon, when Baba was alone, he sent some
one to fetch me and after dismissing the messenger from his presence, he was
very kind to me, made me sit close to him, embraced me, and said The key of
my treasury is now placed in your hands. Ask anything you want e.g.,
Rs.5 or Rs. 100 a month-or what you like and I will give it to
you". I felt at once that this was a temptation-and declined to ask for
anything. Sai Baba knew what was necessary, good or useful for me and it was
for him to decide and give or withhold. It was not for me to ask. Seeing my
disinclination to ask, he held me by the chin and coaxed me into asking him for
something. Then I asked, "Is it agreed Baba, that you will grant anything
I ask for ?" "Yes" was his answer. Then Baba," I replied,
"I want this. In this and in any future birth that may befall on
me you should never part from me. You should always be with me." And
he patted me joyously and said, "Yes I shall be with you, inside you,
and outside you, whatever you may be or do." I was supremely happy. I
feel that he is always with me. At times, he visibly shows his form to
reassure me or guide me.
Many years later, I lost
a child in a building which had numerous occupants. My wife was greatly
depressed and started weeping. I assured her that Baba did only what was good
for us and had taken away that child and so we should not weep and attract a
crowd. I asked her to sleep till morn-ing-when the funeral would take place.
She could not bear the sight of the corpse, and so I took it on myself and she
went to lie down. Then when I had the corpse on my lap. Baba appeared to me,
took me out and said "Do you want me or the dead child? Choose. You
cannot have both. If you want me to revive the child, I will; but then you will
have me no more with you. If you do not want revival you will have many
children in due course." I had no hesitation in telling him that I wanted
him. "Then do not grieve" he said and vanished. It is thus he
encourages me when the occasion needs it, even by his presence. All my needs
are met by Baba's grace. I do not trouble him with prayers Jor my worldly
gains or support. I have my income and property and insurance and I am
content with the provision for the present and future. If any need arises, I
find that somehow the money comes up. I have nothing to complain of. Finally if
I am asked what I would suggest to one who wished to find out how he (not
having met Sai Baba in the flesh) could make himself a devotee of Sai Baba and
get his help my answer will be that he should sit wholeheartedly and try
to pour his heart in love to Sai Baba. It is not essential that he
should go to Shirdi for that purpose-though Shirdi associations are undoubtedly
helpful. All that he should do is to transcend the senses and concentrate with
love on Sai Baba. He would surely reach and obtain the help of Sai Baba - to
obtain all that he is fit to achieve or receive.
Baba does not prescribe one
uniform spiritual exercise or practice for all. He suits himself to the stage,
circumstances and conditions of each-"If you are a Rama Bhakta, keep to
Rama. If you want only Allah, keep to Allah," is His advice. He is always
impartial. Sometimes he pronounced or got some to pronounce 'fatiah' over Hindu
offerings also. There was-as a rule-no sharp distinction or antagonism between
Hindus, devotion to him, and Mahommedans' devotion to him. There were, however,
some exceptions. One I will mention.There were two "Rohillas" about
1916 who came to Shirdi and became devoted to Sai Baba. The elder one was
constantly with Baba and used to read the Koran, at night especially, sitting
at the feet of Baba. He declared that Baba was paygambar (i.e.,God) and showed
him great reverence. At times he said that Baba (Though he was Paygambar) was
still teaching heterodox doctrine. Baba's allowing the din of noon-day Arati
with its music in the mosque, allowing himself to be worshipped as God there,
ard partaking of food offered to idols were heterodox; and this Rohilla
mentioned his objections to Baba. But Baba only smiled and said "All
that(l.e.,other Gods) is Allah" This was one of Baba's moods. In some
moods, he would say "We are all the creations of God 'Allah*. In other
moods he would say I am God." This, of course, was extreme
heterodoxy in this Rohilla's view. So this Rohilla one day declared that,
although Sal Baba was Paygambar, yet his doctrine was wrong and so he (the Rohilla)
would make short work of him and his Doctrine. One day. as Sai Baba was going
out walking, the Rohilla came up from behind, with a stout club in his right
hand and reached striking distance. Baba turned towards him and touching or
seizing his left wrist cast a glance at him beneath which the poor Rohilla
cowered and sank like a lump of lead,-powerless to lift his club or even to
lift himself. Baba left him there and went away. Later the man had to be raised
up with some one's help. In a few days the man took leave of Baba and left
Shirdi for good-never to return.
The other Rohilla was not
intolerant but was rendre-ing humble service in the Samasthan.
As for intolerance, that was
not confined to this Muslim devotee. There were some Hindu devotees who
exhibited this feature. But Baba invariably discountenanced it, in every case.
It is neither necessary
nor possible nor desirable to narrate all the experiences I had with Baba or in
reference to Baba. Baba's Kindness and provision for my welfare knew no
limits. His methods of help were
various and depended on the nature of the devotee concerned and the attendant
circumstances. In my case I had experience of all forms of his help. The first
method of help is this : (1) When we are in difficulties or when Baba wants us
to take a particular course, the inspiration comes to us that, that course
should be adopted and we have also the feeling that the inspiration comes from
Baba. If I am wanted at a very
extraordinary time to go to Baba for private and solitary communion the call
within is enough to indicate it. This
first method relates to Inspirations when we are awake. (2) The second method is to give the
suggestion or indication or
idea, in dreams, or trances - sometimes through Baba's
personal appearance. This, of course, is the most impressive and unmistakable
method. (3) A third method is where Baba
directs us to go to to some third person for a solution or hint. Sometimes it happens that the third person
is totally unfit even to understand the difficulty or the solution.Yet the
solution is given by that man without
knowing what the problem is and what the solution Is and how he is benefitting
us. He is a mere peg to hang the solution on. Baba has helped me in all these
and other ways-and given me valuable training alike when he was in the body
and, after he left it. I regard Sri Sai Baba as the same spirit as Sri
Ramakrishna Paramahamsa and one instance of the help he has given me
recently-through this perception of identity may be mentioned.
Some eight years back I went to
Dakshlneswar to see the places and things of interest. I got the service of a
local man to act as my cicerone and he showed me the Kali figure that
Paramahamsa worshipped and other images. I looked at Kali standing outside the
worship room and passed on. I was anxious to see the tiny image of Ramlal that
sported as a living boy with Paramahamsa, and told my guide to show me Ramlal.
He took me to one of the temples and showed me a huge image and said This is
Ramlal." I said It could not be. The man replied that he as the local man
should know and that I, as a stranger, could not possibly be better informed. I
had to apologise and I wondered what to think of the 'Ramlal’, I had read about
him in Paramahamsa's life. Just at this juncture, a pujari of these
temples came and inquired if I was from Deccan. I replied I was. Then he said
he would show me round Kali and every other image at close quarters and with
full details. I said I had just seen them. Then he insisted on my visiting them
again. He did not want any money from me. The reason for his persistant request
was that he had been instructed in a dream overnight that a devotee from Deccan
would be coming on the following day and that he was to take him to all the images
and help him to worship them. Thus assured, I followed him. He took me inside
the Garbhagriha, the holy of holies of Kali and said I was free to touch the
image and worship as I liked. Next he said that he would show me Ramlal. I said
I had been shown a huge figure as Ramlal by my guide. The pyjari rated
my cicerone for deceiving me and then took up the tiny image of Ramlal that
Paramahamsa had played with and placed it on my lap. Thus all my expectations
were fulfilled beyond measure-all through the grace of Sai who Is no other
-than Ramakrishna.
The great favour Salnath had
conferred on me by taking me so close to him and loving me and by my loving
him had Its reflections In the way in which some eminent living saints treated
me,
Madhava Nath Maharaj often seen
at Poona and elsewhere (who passed away a month or two back) was seen by me in
1927. Maharaj without being told of me, spotted out my connection with Sai and
said I was Sai Baba's man. He narrated to me the exact words that passed
between me and Baba at our first interview; and he added that he was then
present,-i.e., of course In invisible spirit form, or as Sai Baba.
(10th. 20th, 25th, 28th MAY 1936)
professor
G.G. narke, m.a.,(cal.)m.sc.(manch),
Professor of Geology & Chemistry in College of Engineering, Deccan
Gymkhana, age 53, Brahmin, Poona.says :
Experiences with saints and
progress In one's spiritual affairs cannot be revealed. According to the
(hackneyed) saying of Kabir ‘What one has got, he keeps secret.' This has been
the strict injuction of my teacher Sri Sal Baba. The mouth instinctively closes
when I try to mention my experiences. I can and may give some superficial
account of occurrences and things concerning Sal Baba. These are well-known and
no rule of secrecy is violated thereby. But they are chair and hardly worth any
trouble to write or talk about. Yet as you are keen after any bit of
information I shall mention some of such facts. Of course, the deepest
experience one has is Incabable of utterance, apart from any question of rules
of secrecy.
In the first place, you see I
have placed Sai Baba amongst the house-hold Gods we worship daily at home. Sai
Baba is God - not an ordinary Satpurusha. The divine gleam in Sal's eyes
denotes that He Is the Satpurusha. His powers and actions were
wonderful. I will give a chronological account of my spiritual leanings and
how I came into contact with Sal Baba.
My early surroundings
promoted faith in Sal Baba. My father-in-law, Mr.Buty, my wife and my mother
were all great devotees of Sai Baba and worshipped him as God. I used to read
Jnaneswari and other works which deal with greatness of Satpurushas.
In 1907-9 I was at Calcutta and
was trained in Geological survey and {as a scholar from C.P.) I had got my MA.
in 1905. I was sent in 1909 as State Scholar of Govt.of India to Manchester
where I stayed till 1912 and got my M.Sc in Geology and Mining. I came back in
August 1912. My wife, mother and my father-in-law were often at Shirdi and they
wrote to me to go over to Shirdi to pay my respects to Sal Baba. I wrote back
to say that I would go, if Baba wanted me. My father-in-law then asked
Baba and wrote to me that Baba wanted me. So I went to Shirdi in April 1913.
Baba was very kind to my relations. He would jump up (occasionally) and play a
jig, as it were, before my mother, showing how happy he was to see my mother.
Mr. Madhava Rao Deshpande went with me and introduced me for the first time to
Sai Baba. Baba replied "You introduce him to me! / have known him for
thirty generations." What wonderful knowledge of the past was this!
The first impression I got of
Sal Baba was from his eyes. They pierced me through and through. And his
image as seated at the Chavadi has left an indelible impression on my heart. As
for the inner experiences they gradually grew upon me. First, I fell in with
the current and did my Seva (i.e., service) to Baba and attended the
Aratis, etc. At an Aratl, in my early visit Sai Baba was in a towering passion.
He fumed, cursed and threatened for no visible cause. I doubted if he was a mad
man. That was a passing thought. The Arati was completed in the usual way. In
the afternoon (of that day), I went and massaged his feet and legs. Then he
stroked my head and said "/ am not mad". Lo! He is seeing my
heart. Nothing is concealed from Him. He is my Antar-yami-the inner Soul of
my soul," I thought. Thenceforward, numerous instances occurred in my
own experience of his Antaryamitwa. When he talked, he spoke as one
seated in my heart knowing all its thoughts, all its wishes, etc. This is
God within. I had no hesitation in deciding that he was god. I tested
him at times. Each test produced the same conviction that he was all knowing,
all seeing and able to mould all things to his will. A few instances out of
hundreds may be cited here which showed that nothing was beyond Him or concealed
from Him, in the past, present and future.
In 1913, Baba told me that my father-in-low
would build a Dagdiwada,(le., a stone edifice) at Shirdi and that / would
be in charge of it It was only in 1915-16 that my father-in-law began to
build it, (i.e., the building in which Baba's tomb is erected) and it was after
1918-19,1 was one of the Trustees in charge of that tomb.
My mother was anxious about my employment
I was ever tossing from place to place and often had periods of unemployment.
I was trained in England as a Geologist, Mining Engineer; and here in India I
was on the look out for prospecting jobs advertised in the press and took up
one Job after another finishing each in a short time. My first stay at Shirdi
was only for three or four days and I then went back to Balaghat and Burma.
After three months my work under B.O.C. ceased, and I went back to Nagpur and
thence to Shirdi and stayed four months there with my wife and went back to Nagpur.
Again as I got a letter from Madhava Rao that Baba wanted me, I went to Shirdi
alone and stayed thirteen months. I was without employment and I did
not care. Sometimes, I had stray fancies that a fakir's life was good for me.
It was a day in 1914. Baba had
got ready a number of Kupnis (somewhat like gowns or togas which are
worn by fakirs) and presented a number of people with them. I was watching the
distribution from a distance and hoped that one might be conferred on me-to be
kept with me and worn on special occasions, e.g., Bhajans in honour of Sal
Baba. Baba stopped distribution even when many Kupnis still remained with him.
He beckoned to me a little later and placing his hand kindly on my head stroked
it and said "Do not blame me for not giving you a kupni That Fakir (meaning
evidently God) has not permitted me to give you one."
My relations were asking Baba what was to
become of me, seeing that I had such an unsettled course of life. My mother
also saw that I went up to distant places like Calcutta and Burma for
prospecting jobs and prayed to Baba that I should be provided by his grace with
good employment nearer home or Shirdi. Baba answered and told them "/ will
settle him at Poona." I got sometimes a number of jobs at the same
time and I had to choose. I went to Baba each time. relying wholly on his
foresight and all seeing wisdom to guide me. I had as great a reliance on him
as sucking babe on its mother. His choice was often times strange. When there
was once a choice between Calcutta and (the more distant) Burma, he chose the
latter. He always would say "Go to Burma and Poona or "go to
such and such a place and Poona" adding Poona every time he made the
selection. In 1916 I had to choose between an offer from Banares of a
professorship and a prospecting job at Burma. Baba told me "Go to Burma
and Poona". I always laughed within myself at the addition of Poona as I
was a Mining Engineer and Poona held no prospects for me. Even in 1913 Baba was
seeing my present permanent appointment as Professor of Geology and Chemistry
in Poona which I have held since 1918. The entire future of my career was
but present to him.
About 1916 I returned to Shirdi
after a long spell of absence. I enquired, as soon as I arrived, who were doing
what service to Baba. I was told Vaman Rao Patel, B-A..L.L.B. was doing the
service of begging food in the village on befalf of Baba and I felt a bit
jealous. "If that is so why should I not be given that work", I
thought to myself, but said nothing. It was then Darshan time and I had no time
to undress. I went in my full suit, boot, trousers, coat and hat, to Baba's
Masjid. Baba was being asked three times permission to send Vaman Rao with
begging bowl. Suddenly he pointed to me and said "Let this man go and beg
for food with that bowl to-day". I went in full suit that day and begged.
Later for four months I went begging at noon for Baba's sake i.e., for food for
Baba in my ordinary costume. People could not understand why I was chosen for
this office. But since I had that desire, Baba as my innermost soul, my Antaryami
noticed it and gave me the opportunity of serving him in that way. This
honour of begging for food on his behalf at noon time was reserved by Baba for
very few.
It was in 1917 that the
announcement was made that a Professor of Geology for the College of
Engineering at Poona was wanted. I asked Baba if I should apply for the post.
He said "yes' and I went to Poona to see all people concerned. It was a
hard and uphill work, as the applicants for the post were many and were
supported by various influential persons. After I left Shirdi. Baba inquired of
the men there Where is Narke gone?" They told him " He has gone to
Poona, to try for the appointment" "Allah will bless" was
Baba's remark. He then asked whether I had any children and was informed that
several were born but none survived (they died after a very short life). "Allah
will bless" was again his remark. I secured the appointment in 1918
and was made permanent in 1919; and children bom to me since then are not short
lived. I have four sons now. All these are evidently secured by Baba's grace.
So much can be easily said of
Sai Baba by all - mere observers from outside. But he who judged of Baba by the
outside alone would be greatly mistaken in his estimate. Baba was, of course,
adapting himself to the capacity of people that resorted to him for help and
protection. Most of them were superficial people- seeking mostly some material
gain or advantage; and to them he did not reveal his inner nature. But when anyone
capable of diving deeper came to him he revealed more of himself and his
powers. I was keenly observing him from the first and he noticed it and
encouraged my habit of observing and judging - complimenting me as
"Hushiar" or clever". On occasions he told me "what a
'Dubya', Le., sluggard you are" - evidently referring to my failure
to penetrate beneath the surface of things on those occasions. Baba was not the
man to stifle legitimate inquiry. Everything he did or said was full of
significance; mostly I could understand them.
To one deeply observing
him; the startling fact came out into greater and greater prominence that Baba
was living and operating in other worlds also, besides this world and in an
invisible body. Remarks made by him openly would be treated as meaningless
ranting by those who did not know him. His language also was highly cryptic -
full of symbology, parable, allegory and metaphor. Literal interpretations of
them would be made by superficial people - who would then conclude that Baba was
a wordly man amongst worldly men and a very avaricious man at that. For
instance, a man came to Baba and watched him for a time; and I asked him what
impression he formed of Baba. His answer was "I never saw any saint
talking of money all the hours of the day" and he felt disappointed. This
man did not know that "Paisa" - money, was used by Baba to
denote Punya Apvrva or merit, very often. But on a careful observation
and analysis of his talks, one must conclude that his nature, powers and functions
were very great and that the way in which people would benefit by His guidance
and help would also be peculiar.
4th june,
1936.
In 1914 or thereabouts, a rich
old gentleman of Harda came with a lady to Shirdi. He was suffering from T.B, le.,
consumption. During the space of one month, there was noticeable
improvements in his health. So he made Shirdi his residence. At the end of the
second month, he grew worse and his end seemed to be approaching. One day the
ladies of his house and their friends told me that his condition was critical
and there was no senior male to go and ask Baba for help - and sent me to ask
Baba for his Udhi. I went up. Baba told me that the man would be better for
quitting this earth. "What can the Udhi do? Anyhow take the Udhi and give
it as it is wanted" he said. So I took and gave the Udhi but, of course,
refrained from intimating Baba's words to anyone. The condition grew worse.
Then Shama, (Le., Madhavarao Deshpande) arrived and went to Baba and
told him of the imminent death. Baba appears to have said "How can he
die? In the morning he will come to life". This was taken to mean that
the old man would not quit the earth. So they placed lamps all round the corpse
and waited till noon. Life was not restored to the corpse. Funeral ceremonies
followed. The Harda gentleman's relations thought that Baba had given false
hopes and went away from Shirdi. For three years they did not return to Shirdi.
Then one day, a relative of the deceased saw Baba in a dream, with the deceased's
head over his own (i.e., Baba's) and Baba disclosed the lungs - in a
rotten state, and said "From the torture of all this, I have saved
him". Thereafter, he and his relations renewed their visits to Shirdi.
Baba's words "How can he die? He will come to life" evidently
referred to survival of human personalty and taking up new forms of life.
Baba was frequently talking of
his travels with a"n Invisible body across great distances of space (and
time). In the mornings, sitting near his dhuni (fire) with several
devotees, he would say to what distant place he went overnight and
what he had done. Those who had slept by his
side the whole night at the Masjid or Chavadi knew that his physical body was
at Shirdi all the night. But his statements were literally true and were
occasionally verified and found to be true. He had travelled to distant places
in an invisible, i.e., spirit form and rendered help there. Again he would frequently
talk of post mortem experiences.
A Shirdi Marwadi's boy fell ill
and died. People returned from the funeral to the Masjid with 'gloomy faces.
Sai Baba then said of that boy "He must be nearing the river now, just
crossing if. I felt that the reference could only be to Vaitorini.
He told several people of the
post lives and the events therein. He told me the facts of four previous
lives of mine. He spoke this in the presence of others. But others did not and
could not understand that it referred to me. He had the peculiar art of giving
information to particular individuals in the midst of a group, in a way that
they (those concerned) alone could understand, and not the other members of the
group. Strangely enough, at one sitting by a few acts, words, etc., he could
and did benefit numerous persons. This power to travel in invisible body to
distant parts of this world, to traverse other realms than the earth life and
note or control what takes place there and to see the past and future alike
revealed one great fact about His nature. Some of his own observations also
brought that out clearly.
Sai Baba occasionally
asked (I heard it mysell) "Where are you? Where am I? Where is this
world? Occasionally he declared, pointing to his body or touching it and
referring to it as "this is my house", "I am not here. My
Guru Mowrshad has taken me away". As even in the flesh - in this earth
life, he was not confined to his physical body, it may be truly said of him
"Sai Baba is alive. He is where he was then. Even then he was
where he is now". He also made occasional reference to what his
function is and was in the terrestrial sphere and other worlds. He several
times referred to his control of destinies of departed souls - indicating
thereby his function in the Cosmic order. Sai Baba never spoke untruth, never
spoke meaningless jargon. But only those who were familiar with his ways could
make out the meaning of what he said or did - when they were intended for their
understanding.
UPADESA, MANTRA, TANTRA, ETC.
Sai Baba never gave me any
mantra, tantra or Upadesa - and so far as I know, he gave these to none.
Madhavarao Deshpande has told me of the following incident,
Radhabal Desmukhin was at
Shirdi waiting for a time on Baba and she wanted Upadesa. Finding that he gave
her none, she started Satyagraha. She stopped taking food and was determined to
be without food until Sai Baba should give her Upadesa. On the fourth day of
the fast, Madhavarao taking pity on her condition went and told Sai Baba of it
and requested him to pronounce the name of some God, so that she might take it
as he mantropadesa for Japa. Baba then sent for her and told her that
giving Upadesa was not in his line, that he following his Guru had different
traditions, that his Guru was so powerful that he trembled to go and stand
before him, and that the help given by the Guru was invisible and secret and
not by oral instruction.
/ do not instruct through the ear.
Our traditions are different was
what he said.
Sai Baba never[2][2]
lectured, nor discoursed systematically as others do. He gave hints - very pregnant
hints. A word or a sentence or two at a time was all he cared to utter. But
from them an observant devotee could build up his own system, lecture or
philosophy. It is difficult therefore to be dogmatic if one is asked what are
Sai Baba's aims, methods etc.? But stray hints were forthcoming.
AIM IN LIFE OR PURUSHARTHA
Did Sai Baba ask people to aim
at Moksha? Did he advocate Viveka and Vairagya? Never have I heard that from
his lips.
i.e.,
Reaching God is the aim. That was the way he put
i.e.. Reaching God, Crossing or traversing all
the Oceans and Worlds
Getting beyond chains (or limits).
He never (so far as I know)
spoke of Maya (or the theory that all existence in the sublunary sphere is mere
illusion) to my knowledge. He took the commonsense view that this world and the
worlds beyond are real, and that we have to make the best of them, here and
hereafter.
KARMA AND REINCARNATION
These were frequently referred
to by him. "We must sow good (results) in this life and the
next" was the truth that underlay many of the stories he told. He
frequently referred to past lives of others and occasionally referred to the
future life of some. No one moving with him could have even a momentary doubt
about post mo; iem existence and the existence of other worlds than
this, wherein rewards and punishments for acts done here would be reaped.
These are Hindu doctrines and beliefs. Coming to the question of Baba's Hinduism
or other religion - Baba never declared (so far as I know) whether be belongs
to any religion, caste, creed, etc. He was above all. But he has
mentioned and done several things showing his relation to Hinduism.
I have heard Sai Baba say my
Guru is a Brahmin.
BABA'S ATTITUDE TO HINDUISM AND BRAHMINS
Baba had a great regard
for the B.Gito, Bhawartha Ramayana, Eknath Bhagwata* Panchadashl Yoga
Vasishta, the Puranas, etc. His talks had reference to the contents of
these often. When Jnanadeva's Arati was begun, he would sit up, fold his hands
joining his palms in front of his chest in token of reverence and close
his eyes. About Panchadashi, he said to Mr.Khaparde (as I hear) This is
our treasury, Le., it contains whatever is valuable for our spiritual welfare.
I know personally his reverence for Yoga Vasishta. One day, in my early
days (1914), Baba asked me several times to give him Rs.15 as Dakshina. I had
no money and he knew that fully well. So when I was alone with him, I said
"Baba, you know, I have no money and why do you ask me for Rs.15
Dakshina?" Baba answered that he knew my impecunious condition well
enough. "But" he added "you are reading Yoga Vasishta now. The
part you are now reading is specially important. Get me Rs.15 Dakshina from
thaf. I was reading Yoga Vasishta. Getting money out of it was deriving
valuable lessons therefrom; and giving the money to Baba meant of course
lodging the lessons in my heart, where he stayed as my Antaryaml I also
know that he held Rama and Krishna in great reverence,
BABA AND MAHARASHTRA SATPURUSHAS
Baba had great reverence for
Saints like Jnanaeshwar, Tukaram. What were the aims, and the virtues needed
for achieving them, in Sai Baba's view and what sadhanas did he favour?
OF THE FOUR MARGAS
I, Yoga Marga
Regarding this as chiefly based
on (1) Asana (2) Pranayama (3) Concentration (4) Rousing the Kundalini and (5)
Achieving higher powers thereby, en route, Sai Baba did not care for
these. These were not the steps he recommended to any so far as I know. On the
other hand, he said (I know personally), "Those who proceed by the method
of Pranayama must come to me ultimately for further progress.
II. Karma Marga
Baba set the example of living
amidst society and labouring to produce goods. He ground grain into flour. He
was not for ascetic desertion of society, nor for begging. Though he himself
begged within limits (prescribed by his Rinanubandha perhaps) it was for
a little food only and when he demanded Dakshina that was for a number of
reasons, chiefly clearing off Rinanubandha, He wanted the general run of
visitors to continue their grihasta lives and did not advocate Sanyas, Le.,
that they should renounce society or go to beg. He made me and Vamanrao
Beg, not for ourselves but only for the Guru - as humble service to the Guru.
Though Baba did not say so, I think he realised the evil of begging, Le., indiscriminate
begging, to be the loss of one's stored up merit, te., "Apurva".
Sai Baba's demand for Dakshina was explained by him, when some one asked him
why he asked for Dakshina "Hello, do I ask Dakshina of every one? I demand
only from those whom the Fakir (God) points out to me". He
demanded only particular sums, and would not accept anything more. None refused
Dakshina, when he wanted it. Sometimes the demand had other meaning, e.g.,(I)
get away, (2) get into contact with X,Y,Z etc.
III. Jnana Marga
If this is taken as something confined to
inquiry into the Self and an effort to understand the Upanishads and
Brahmasutras to get light on that inquiry, that was not Baba's method and aim.
His wish was not expressed. But by his example, his devotees should infer that
he wanted them to become like himself. His knowledge and experience were, so
far as I could see, real and realistic. His awareness exceeded the bounds of
our space and time - extended over all the worlds and embraced the distant past
and future as well as the present. He knew, therefore, what existence in any of
the worlds and at any time had to offer for the soul's enjoyment and with such
knowledge he renounced all attachment. He was perfectly detached amidst
numerous attractions. His life was, therefore, real Vairagya and real Nishkamya
Karma which would lead one to God.
IV. Bhakti Marga
This is, of course, the main plank of
most saints - as it is, of Sai Baba. Obeying, serving and loving God are its
chief features. The peculiar feature stressed by Sal's example and words is the
vast Importance of developing this devotion on the basis of devotion to one's
guru or teacher. It is seeing God in, through and as the Guru, identifying
the Guru with God.
BABA'S GURU
Of his guru, hardly
anything is known. I have heard him saying ‘My Guru is a Brahmin. Baba held
real Brafimins in high esteem. He has said "Brahmins earn much 'Pica',
(Le., Punya, Apurva or merit) by their ways". A disciple is very
different from a devotee. The Guru is connected by a close and intimate tie
with and has every responsibility for the disciple. He has no such close tie with a devotee and
is not bound to bear all his sins and sorrows. Sai Baba had no disciple. The disciple must serve his master to c^rry
out all his wishes strictly and to the letter.
As Sai said, "I would tremble to come into the presence of my
Guru". There was no one prepared to serve him in that way at Shirdi, It
seems he asked "Who dares to call himself my disciple? Who can serve me
adequately and satisfactorily?"
But, of devotees. Sal Baba had a large number. These he looked after, encouraged and
protected and gave by example and occasional gestures, directions etc., some
instruction. Sai Baba's method of
teaching or rather improving the devotee who came to him was not oral
instruction. His moral tales and a few directions, occasionally given were, no doubt, teaching through the ear. But these were exceptional and their effect
was very little compared with his main traditional method. According to Sat Baba's traditions, the
disciple or devotee that comes to the feet of the Guru in complete self-surrender
has to be no doubt pure, chaste and virtuous. But he need not necessarily to go on with any
active practice of Japa or meditation.
On the other hand, Japa, meditation or any other intellectual process
which carries with it the consciousness and assertion, "I am doing
this" is a handicap. All sense of the devotees' or disciples' Ahankara, Ego
or little self has to be wiped out, swept out of the memory and mind
- as it is an obstruction to the Guru's task.
The Guru does not teach. He
radiates influence. That influence
is poured in and absorbed with full benefit by the soul which has completely
surrendered itself, blotting out the self, but is obstructed by the exercise
of intelligence by reliance on self exertion and by every species of self-consciousness
and self-assertion.
This great truth, all observant
persons visiting Sai Baba, would have noticed or learnt. Sai Baba's words to some devotees were
"be by me and keep quiet. I will
do the rest", Le., secretly or invisibly. Of course, Faith in his is a
pre-requlsite. But one had merely to
see him and stay by him a while and at once was endowed with faith. Baba gave experience to each devotee -
experience of Baba's vast powers of his looking into the heart, into the
distant regions of space and time, past or future and then and there infused faith.
One had not merely to swallow
everything on trust. The solid benefit, temporal or spiritual reaped by the
devotee and his feeling that he is under the eye and power of Baba always
wherever he may go and whatever he may do, give him an ineradicable basis for
his further spiritual and temporal guidance. Baba's is the power that controls
this world's goods and our fate here and now - as well as our experience and
fate in the future In this world and many unseen worlds -unseen at present. -
So the duty of a devotee or an
aspirant is only (1) to keep himself fit for this Guru's grace Le,, chaste,
pure, simple and virtuous, and (2) to look trustfully and sincerely and to
raise him to various experiences, higher and higher in range, till at last he
is taken to the distant goal whatever that might be. "One step enough
for me" is the proper attitude now. He need not take trouble to decide
complicated, metaphysical and philosophical problems about ultimate destiny. He
is yet ill prepared to solve them. The Guru will lift him, endow him with
higher powers, vaster knowledge and increasing realisation of truth. And the
end Is safe in the Guru's hands.
All this was not uttered uy Sai
Baba, at one breadth to me or within my hearing. But the various hints I got
from his example and dealings with many and his occasional words -when put
together amount to this. And commonsense points in the same direction. In my
opinion, mere talk of Viveka and Vairagya without power of knowing what
there is to experience or enjoy and what the things are that one is to
renounce is childish and leads to self-delusion and deluding others. It Is
bookish wisdom and not real, not one that can stand the strain of actual life.
People talking merely of these, without power to be really filled with them
prove hypocrites. When Baba said, 'I am in each dog, pig and cat', he was
feeling himself In the inside of the cats etc., in question and could state
what they felt and what treatment they got. But others say it because it is
found in the Gita, etc., and they believe it to be true. But in point of
feeling and realisation, they say what they do not feel. This leads to
hypocrisy.
Baba's real nature and
greatness are seen from an incident known to me. I realised that Baba was God
from the devotees' point of view, and yet, a man seen in the flesh and with
limitations to which an individual embodied soul is subject. The two co-exist
and are both true - each in its way. But my friends (Le., some of the
devotees) at Shirdl did not agree with me or relish this view of mine. They
once talked of 6 crores of islanders in Dwaraka at Shree Krishnas' time and I
then disputed that estimate of the population, as now we are about 33 crores in
all in India and India is so overpopu-lated that we have to tread on each
other's heels. Then they asked me if I would agree to abide by Baba's decision
on the matter. I agreed. We all went to Baba.
Madhava Rao and other devotees
asked Baba - Baba, are the Puranas true?
Sai Baba:
Yes, True.
Devotees:
What about Rama and Krishna?
Sal Baba: They were great souls. Gods they
were. Avatars.
Devotees: This Narke will not accept all that.
He says you are not God.
Sai Baba: What he says is true. But I am
your father and you should not speak like that. You have to get your benefit
and everything from me.
Sai Baba thus admitted his
limitation. He was God no doubt, in the experience of the devotee. But because
the devotee felt that, Sai Baba did not assert himself to be, in fact, nothing
but God; he did not draw logical corollaries from it, nor use that position to
help himself to the wealth etc., of the devotees. Sai fJaLa did not use the
fact of his devotees viewing him as God to declare for Antinomianism, Le., setting
himself up as above law. On the other hand, Sai Baba never disobeyed either the
moral law or the law as it prevails in the country. He was never indecent in
dress or behaviour and was very reserved with women.
SAI BABA'S MOODS
No doubt, in certain ecstatic
moods, he said (and I heard this myself)^' I am God. But this was
once in a way. His usual - almost invariable - role was that of a
devotee of God entrusted with vast powers to carry out what God (the
"Fakir") directs. "Allah MaltkT. God is the master. "Allah
Bhale Karenga", "God will bless" were constantly on his
lips. Also, I am God's slave. I remember God, etc.
BABA AND THE SEX QUESTION
Baba's was Askhallta
Brahmacharya and his glittering eyes spoke it out. He kept women at a
distance. During the day, a very few women were allowed to massage his legs
-and that only up to the knee. He was always clad and never indecently exposed
himself.
BABA'S VIRTUES
He was impartial and just. I
have seen rich and highly placed persons going to him, being practically
ignored by him - as he saw through the outside, into the real nature, or the
heart of the person approaching him. I have also seen him pay great regard to
and speak enthusiastically of some poor man that came to him, saying "He has
much money" ("Pica") Le., much of punua accumulated.
STERN JUSTICE
A saint should not be judged by
the character of those that gathered round him. Prostitutes, women hunters,
avaricious people and sinners of various sorts came to him with a view mostly
to gain material advantage. But when they failed to take advantage of his
presence to improve themselves but fell into sins, he let them suffer. His
justice was severe. "You have to cut your own child, if it falls athwart
the womb" he has said. Baba's Boldness based on "Foreknowledge"
or "Perfect Vision" - Baba was bold in his dealings with persons,
with the forces of disease, etc. unknown to us but evidently well-known to him.
He occasionally infused faith in his devotees by such bold defiance of sanitary
precautions. I will mention some instances known to me.
Baba used to get
sweetmeat from a Halwayi for Naivedya. One day in 1916, he lay a corpse,
a plague stricken corpse. Plague was raging at Shirdi. Baba asked me to go and
get the sweetmeat from his shop. I went and told the wife (who was weeping) of
Baba's order. She pointed to the corpse and said that I might take the
sweetmeat from the almairah. I took it, trembling with the fear that by this I
might catch the infection and others too. That was given as ‘Naivedy’. Baba
told me, "You think you will live if you are away from Shirdi, and that
you would die, if you stay at Shirdi. That is not so. Whosoever is (destined)
to be struck, will be struck; whosoever is to die will die; whosoever is to be
caressed will be caressed". He encouraged me similarly when cholera raged
in Shirdi. He had lepers around him who massaged his legs. Ont of them got
cured. Baba made a leper take the dhuni and gave It as prasad to
the devotees. The udhl is put into the mouth of sick people. And the
leper gave it to all by Baba's order! Yet no harm has resulted so far as I know.
III
16th October, 1936, Nasik
& 28th October, 1936, Shirdi
rao
bahadur s.b.dhumal, B.A., LL.B, Pleader, Brahmin, aged 63, Nasik,
says:
! have one great difficulty in
answering the question "What are your experiences of Sal Baba?" All hours of day and night, 1 am having
experiences of Baba. There is no
incident or event in my life which I do not connect with him -however trivial
it may appear to be. I firmly believe
that everything in my life is swayed by Baba.
What then is to be mentioned as my experience? Of course, the outside world will not be
ready to accept my belief as correct or well-founded. But that, matters nothing to me. In fact, that very disbelief of people seems
to be a reason for refusing to disclose one's experience. Every devotee feels that his experiences
are his own, and are given to him for his own spiritual and temporal benefit
and not for ventilation or publication to the general public which, of course,
includes masses of Ignorant, irrelevant carping critics and scoffers. Yet ardent biographers are anxious to
ferret out one's innermost secret and sacred experiences to embellish their
work. But the devotee whom they delve
into feels that in the very act of dragging the secret experience into light,
its reality and life are destroyed. The anatomist anxious to examine the living
organism inch by inch cuts out what he wants and places it under his
microscope, but in that very act, life is destroyed and what he examines with
his instrument is dead tissue and not the living organism. The best way of
understanding Baba is to experience him oneself. Where is Baba gone? He is
still alive and active - more active, if that were possible, than he was before
his Mahasamadhi. Anyone In downright earnest can get Into touch with him,
to-day and at once. But if one will not do that, but wants experiences,
second hand, third hand or even fifth hand, he will get but poor stuff. I feel
also very strongly the regrettable facts that experiences which get their
significance and full force when expressed in our vernacular are to be now
expressed to you and by you in English and that the loss in transition will be
serious.[3][3]
Anyhow as you want some facts
about Baba I shall narrate some that I can personally vouch for le., about
myself chiefly.
I was first (in 1903) devoted
to Gajanan Maharaj whom I took to Srimant Gopal Rao Buti. About 1907 I went to
Sai Baba. From my very first visit, I was greatly impressed with his
extraordinary personality. At his unspoken command, I took Buti to him and at
once Buti also became his devoted follower. Among the services of the latter to
Baba, perhaps the most momentous and memorable is his allowing his huge
stone-pile (Dagdiwada) to be used as the temple for the reception of the mortal
remains and the worship of Baba. It Is difficult to sort out my recollections
of Baba, as I consider that every act of mine and every event In my life is
moulded and directed by him. I may quote some sayings and acts of His which
throw light on what Sai Baba is, has done, and is doing for devotees (like me).
Once Baba told me "At
every step of yours, I am taking care of you. If I did not, what will become of
you, God knows". This was no overstatement. At another time, when we two
were alone, Baba told me "Bhau, the whole of last night, I had no
sleep".
I: Baba. why so?
Baba: 1 was thinking and thinking of you, all
the night.
At this declaration, I was
overpowered by a sudden gush of love, gratitude, surprise etc. feelings which
could find no other expression than a free flow of tears. What intense love he
had for me! What an amount of trouble he took for my sake! Just as I was always
thinking of him, he was kind enough to think of me - with this difference. My
thought of him, though loving, was weak, and I could render him no real
service. But his love was accompanied by such vast insight and such power that
I was helped in every act and event. He could and did foresee things far ahead
ai-d took every required step to avert the evil and accelerate or promote the
good that was coming to me. There are numerous instances that may be cited to
show this. Outsiders may not be convinced that every such benefit derived by
me was and is due to his guidance and ordering. But some instances of his help
are so glaring that any fair-minded inquirer who is open to conviction, will be
immediately convinced of the truth of what has been stated by Baba and by me.
Emboldened by his love, I used
to write to him and Sri Madhava Rao Deshpande would read my letters to him and
communicate his replies to me. In some cases, even during his lifetime and in
all cases after his Mahasamadhi (1918 X)ctober) I addressed my queries to him
mentally or by prayerfully placing chits (or casting lots) before his portrait
and I invariably got his answer showing me what was the correct and safe course
for me to follow. I invariably followed his advice - however much it might run
counter to "common-sense", "medical opinion", "rules
of prudence" etc., and invariably discovered that the path chosen for me
by Baba was the safest and wisest.
HYGIENE, ETC.
I have lived in this ancestral
house of mine in the main road of Nasik, all my life. When plague broke out and
dead rats were found in the house, I wrote to Shirdi for Baba's direction
before moving out and left the house as soon as I got his reply. As I am ever
under his protection and doing nothing without his guidance, I felt perfectly
safe in remaining in the house till I got his reply. He has said that at every
step he was guiding me. I knew he was guiding me - I had implicit faith in the
truth of his words. He knew everything that was happening or was to happen at
Nasik or in any other place and would not allow any harm to befall me while I
was placing this childlike trust in and reliance on him. During all these
twenty nine years of such reliance, there is not a single instance in which
such protection failed or such trust found misplaced.
After receiving Baba's reply, I moved to a
bungalow at Nasik. But the same night a
dead rat was found near the bed of my brother's son at the bungalow. Again I sought Baba's advice by letter
whether I should move away. The reply
was in the negative. And contrary to
the rules of prudence and wisdom of medical experts and laymen, I kept on
living with my family at the bungalow.
No harm befell us. Later, dead
rats were found in the servants' quarters, in the houses, in the neighbournuod,
and lastly, in the well from which alone we had drawn all our supply of water
for drinking, cooking etc. At this. I wrote "at once to Baba for
permission and in anticipation of its arrival which I considered as certain, I
packed up all our things and carted them off to this our house in the Bazar
Street. I went to the house and was
just trying to unlock the front door, when a postal letter from Shirdi was
delivered to me. That conveyed Baba's reply to me, "why should we give up (Le.,change)
our residence?" I adopted this
advice without question or demur and went back immediately to the infected
bungalow and lived in it. (As for
water. I took the precaution of avoiding the well and getting all our water
from the river Godavari) This further
apparently risky and foolhardy step of reoccupation did not result in any harm
to us. There were times during the
Plague Season when there were 14 or 15
deaths per day due to plague in the town - and despite that fact. Baba bade us
stay in the house in town and we were all safe.
Baba's kindness to me
was not confined to temporal aff.iirs. ! lost my wife In 1909. I was anxious
about her soul's welfare and was performing the monthly (Masik) ceremonies. Al
tin- linn- when the sixth month's ceremony had lo be performed, Baba told me to
perform it at Shirdi and promised to give my wife Sadgati, (Le., literally
a good start for her soul's, further spiritual course). I went to Shirdi accordingly and performed
that Masik there. Baba then asked me
for Rs,15 dakshina and I gave it. I
have implicit faith in the truth of Baba's declarations and have had ample
verification in matters which admit of verification, which naturally fortifies
my faith in his statements as to matters unseen and apparently incapable of verification. I am sure my wife got Sadgati by
Baba's grace. Then, as I was in 1909 a
vigorous and healthy lawyer, aged 36, without issue, the question of marrying a
second time was frequently considered, especially by my friends and
well-wishers. Among them was my
father-in-law, Rao Bahadur Bapu Rao Dada Kinkhede, M.A., a pleader of
Nagpur. When I told him that I could
never act without a direction from Baba, he took me to Shirdi and then went to
Baba without me. He came back v, five
minutes and intimated to me that he could read Baba's negative reply from his
eyes and told me not to many without Baba's express consent or order. Of course, I never acted without Baba's consent.
, Up-to-date, Baba has not made me marry and I have continued my life of
"single blessedness". Alike
from the temporal and spiritual
view point Baba
has settled this course for me and after a fairly happy
and successful temporal life, Baba is developing in me a slow but sure
detachment from the temporal comforts and I am surrendering myself to his
guidance without the faintest fear for my future here or hereafter inspite of
the fact that his ways are mysterious, highly puzzling and really inscrutable
in many matters. As for temporal
success, it is not vain glory but a desire to set down the actual truth that
makes me inform you that almost invariably my professional efforts were crowned
with success and from their financial or personal aspect also, I had nothing
to complain of, as my income tax would clearly indicate. It was all due to
Baba's help and grace. Yet despite all
this temporal success, he keeps me free - more and more free, from worldly
shackles and ready for retirement when he gives the signal.
I had some public activities
also which I took up with Baba's permission and in which his miraculous
intervention and help were occasionally seen. Some instances appear so
incredible that I first hesitated to reveal them. But it matters nothing to me
whether they command other people's belief or not. As you want the truth, here
is the truth as known to or experienced by me.
I will give instances of
Baba's help in professional matters first and then proceed to his help in
public matters. Some 20 or 25 years ago, there was a Criminal Case from Shirdi.
There have always been party feeling and factions at Shirdi as in most
villages. One Raghu, a servitor of Baba and five others were arrested on a
charge of outraging the modesty of a Mi,, wadi woman and on the direct
evidence of "number of eye-witnesses", were convicted and sentenced
to six months pr less of imprisonment. Tatya Patel Khote's sympathies and help
were on the side of the accused. He took up a copy of the judgement ana papers
to eminent lawyers like the Hon.G.S.Khaparde and H.S.Dixit and retired
Magistrates like Rao Bahadur H.V.Sathe, who were at Shirdi. These found the
judgement was strong and gave little hope of success in case an appeal should
be filed. Tatya Patel was keen on an acquittal and went to Baba, who simply
told him, "Go to Bhau with the papers". He accordingly came to Nasik
and showed me the papers. After going through the judgement and finding hardly
any hope of success on appeal, I told Tatya to employ eminent Counsel from
Bombay or prominent lawyers at Ah-madnagar where the appeal had to be filed.
But he told me that Baba's order was to go to me and so I felt I had neither
option nor responsibility on my shoulders. I wrote out an appeal memo, after
studying the papers and took it to the District Magistrate at his residence. He
asked me - without receiving or reading the judgement or appeal memo what the
matter was about and I very briefly recited that it was a conviction of six
appellants for outraging the modesty of a woman based on the testimony of a
number of witnesses, who professed to have seen it and that the case had now
come up in appeal to him. Then he said it looked like a strong case and asked
me what I thought of it. I said that the case and its number of witnesses were
due to faction in the village. "Do you think so?" he asked and I
replied Think! I am more than sure of it". He pronounced judgement at
once, orally acquitting all the appellants and immediately took up my appeal
memo and wrote on it his judgement mentioning the facts I relied upon. As soon
as this was over he asked me "How is your Sai Baba of Shirdi? Is he a
Moslem or a Hindu? What does he teach you?" I answered that Sai Baba was neither a
Hindu nor a Moslem but above both and
that I could not state what his teachings were - to know which, he must go in
person to Baba at Shirdi. The
Magistrate promised to go and in fact tried one summer day to visit Shirdi but
gave up the idea at Kopergaon, on account of the excessive heat. The prompt oral judgement without reading or
receiving any papers (of course without sending for the records of the First
Court or giving notice to the Police or Public Prosecutor) followed up by
questions about Sai Baba were clear indications of the power that brought about
the acquittal. What followed would confirm this view. I returned from Ah-madnagar to Shirdi. There, on that day, the residents were sadly
going to attend the cremation of H.S.Dixit's daughter. But Baba called some of
them to him at the Masjid and said, "Do not go away, I will show you some Chamatkar, (Le., miracle). They did not see any miracle and went away
to attend the funeral. Shortly, thereafter, I returned from Ah-madnagar with
news of the acquittal by the District Magistrate in the above fashion. Then they found what the Cha-matkar referred
to by Baba was.
I shall give only one more
instance in matters professional.
There was a charge against and conviction of three brothers for grievous
hurt in as much as they had attacked their opponents and broken a bone of one
of them. The injured man had been
attended to by a medical man, who was not a qualified or certified Doctor and
treated for over twenty days in his private hospital. I was engaged for the appellants and I went
up with the appeal memo and a bail application. The Sessions Judge, who was a
senior European Officer remarked on hearing my application that the case was
strong (against the appellants) and he was not going to allow bail. I at once thought of Baba and then turned to
the Judge. I told him that the evidence of a bone being broken was that of a
"quack" or unqualified person and that the prosecution evidence was
interested and unreliable and that as all three appellants, who were
agriculturists, were in jail, the agricultural work of their family could not
be carried on, that in case their sentence should be confirmed, they could be
sent to jail finally etc. At once the Judge allowed bail. When the case came up
for argument, the Public Prosecutor asked me if I was going to argue on the
merits for an acquittal against such a strong judgement, or whether I would
briefly ask for clemency, in which latter case he would not oppose. Though I
felt the strength of the judgement, I put on a brave face and said that I would
go the whole hog and fight for an acquittal. I did argue for a reversal before
the Judge but wound up with a prayer for reduction of sentence. The Judge
retorted that if I was merely asking for mercy of the court I need not have
taken so much time to contest the conviction. When the Public Prosecutor was
arguing, the Judge wanted to know how he made out a case of grievous hurt as
the opinion of an unqualified man, a quack could not be accepted as to the
breakage of a bone. The reply was that the injured man had been in the Hospital
for over 20 days. The Judge sharply answered, "That is an argument which
you can advance before a 3rd Class Magistrate, Remember you are arguing before
a Sessions Judge and not before a 3rd Class Magistrate". On receiving this
snub, the Public Prosecutor collapsed; there was no further argument and the
appellants were acquitted.
Regarding public work, I
may first mention that I was the first Non-Official President of the Nasik
District Local Board (nominated by Government) and that I served in that
capacity from 1-11-1917 to 13-5-25. I had personally to sign thousands of
papers myself without the use of a facsimile seal - a proceeding which took
many hours of my day; and one consequence of this heavy public work was to ruin
my legal practice and reduce my income-tax from 260 odd rupees to zero - in
recognition of which sacrifice, this Sanad of Rao Bahadur was granted to me in
1927 - a very poor and unsubstantial recognition you may say - but it is still
some form of recognition. Anyhow I faced the work and went on trusting in Baba
for the proper execution of my office. A peon had to carry these papers to me
and blot each signature and after some hours the work would be over and the
papers sent back to the office. One day, when the papers were before me, a
visitor for whom I had much regard came in and stayed talking with me till
midnight and so the signatures had to be postponed till the next day. The next
morning, I found no time and as I was leaving the town, I sent back the papers
to the office. When I returned to the town that night. I found only that day's
papers brought for my signature and when I wanted the previous day's papers, I
found that they all bore my signature. The peon had been sent away for his
meal, the previous midnight and how the thousands of signatures had been affixed
to the papers I could not guess. I have no other explanation for it, except
Baba and his superhuman powers.
Another public act of mine in
which Baba's helping hand is traceable is this.
As President, District Local Board, Primary Schools were under me. Deepawali holidays had fallen immediately
after the close of the month. The Educational
Inspector a Mohammedan gentleman, one day came to me and asked me to make
disbursements to help the teachers in such a big festival. At first I did not consider his request
seriously. Two or three days after, he
again reminded me of his proposal. I
asked the Chief Officer whether this could be done. He answered in the negative as sanction of
Government grant was not received and that Account Office informed my office
not to issue cheque in the absence of sanction. I was helpless. Again the
Educational Inspector opened the subject to me. I was inclined to agree but wanted Baba's
permission. I cast lots and Baba
approved disbursement. I at once issued
cheque and sent the same to the Account Office, with the result that it was
cashed, payments made and all the teachers were pleased. But what was to happen to me for brushing
aside the Accountant's objection and issuing the cheque? By Baba's grace, it was nothing more than an
audit objection raised long after the event and communicated to me and my reply
to it or endorsement thereon was "noted for future guidance". There
the matter ended.
Amidst the innumerable
instances of Baba's help to me at every turn or crisis of my life I may select
a few. In 1910, my intimate friend, Srimant Gopal Rao Buti, was anxious to
help me. He agreed to lend me the necessary sums to maintain me in England for
my study at the Bar and my family in India during my absence. We had settled in
full detail all parts of this scheme and went to Baba for his approval. When
Madhav Rao Deshpande put him the question "Should not Bhav {i.e.f
myself) be sent to Vilayat (Le., England)?" Baba asked
"What for?"
M.Deshpande :
To study for the Bar.
: No.
His Illayat (natural aptitude) and Vilayat (will of heaven) are not in Bilayat,
but in this country. Why should he go to England? I realised then that,
The best laid schemes of mice and men Do often
gang agley".
In 1912, I underwent an operation
in J.J. Hospital under chloroform. It was a serious venture. But I saw Baba
seated on a chair at my head, close to the operation table before the
chloroform began to operate. He was there to look after me and I felt
reassured. The operation was, in fact, safely performed and was a success. In
1915, 1 was offered the Public Prosecutorsnip at Nasik but I took two days'
time to consider and wrote at once to Baba. Quickly came the reply "Your
former work is good. Do not accept the new" and I declined the offer.
In 1918, a few days before Baba passed
away, influenza was raging at Shirdi at Poona and many other places. At Poona
my brother's wife had a very serious attack and he wired to me about it to
Nasik. So I started at once with Rs.80 in my pocket to cover expenses of the
journey and to meet all contingencies. I halted en route at Shirdi to
get Baba's blessings and Udhi for the patient. When I went to him, Baba took
from me dakshina repeatedly and the Rs.80 or the balance thereof was cleared
off my hand in no time. This was no good augury of my trip to Poona being
achieved or made useful to the patient. When I craved leave to go, Baba said in
his characteristic fashion (reminding one of the form of the Regal Veto
"The King will consider") — i.e., we shall see (what to do) tomorrow.
He stopped me for three days. Meanwhile, a wire from Poona announced that the
patient had expired. After that Baba gave me leave to go away. It was clear
that Baba saw what was happening and to happen to my sister-in-law and judged
it best for her to depart from the world and me to reach Poona some days after
her departure. His reasons for such judgement, I could not discover. But
surely he was in a position to judge and I was not. So I meekly accepted his
decision as final, as usual. This was shortly before he himself passed away and
he gave me on the above occasion the last opportunity of spending a few days
with him while he was in the flesh. By Baba's grace, I soon recovered some part
of my former financial position after it was wrecked by District Local Board
President ship or by acceptance of other office.
I was holding the office of
Revenue Member of the Dewar State from
1-9-1930 to 9-4-1932 and I
was the Karbhari of the Surgana State
from end of 1932 to August 1933. Each
time I returned to Nasik, I resumed my practice and got 011 as well as I did
before, without having to wait idly even for a day. Baba's kind help on the financial side was
manifested in a peculiar incident while I was in the latter State. One day I was seated at my meal and the
Chief of the that State walked into my room.
I apologized for my inability to leave the table and accord him a proper
reception or even to offer him a fitting chair or seat. But he quickly walked into the next room,
gazed a while at the portrait of Sai Baba that was hanging on the wall and
returned to my dining room. He at once
announced to me that from that time, I should have an increase of Rs.50 in my
salary. I had never asked for this
increase. This grant of an increase in
salary within a fortnight of my appointment and without any motion on my part
can only be explained by having been with Baba in my Pooja room. I had not asked for the increase. Baba evidently had, the child's
welfare is the mother's care.
As for my pooja, I may mention
that I had first the photos of Baba and later the coloured or painted portraits
of Baba for worship. I carried these pictures whenever I went. When I was
tossing between Dewar and Nasik several times, first my cook at Dewar and later
my nephew at Nasik wanted them or some of them to be left behind. Each time I
cast lots before Baba, to ascertain his wish and each time came the answer that
I should carry them with me. The middle portrait which I constrained
Radhakrishna Ayi to part with I specially like. In it, Baba is standing in a
pensive or meditative mood. It reminds me of that important occasion when he
made the disclosure "Bhav, I had no sleep all night due to thinking and
thinking of you", I was passing by the side of the Masjid with that
picture in my hands from Ayi's residence. Baba called me and I went into the
Masjid. Pointing to the portrait, he asked.
Baba :
What is this?
I : You
are here.
Baba
: Give it to me.
I gave it to him. He kept it a
while, gazed at its front side and back side and returned it to me, saying
"keep it". This is the very thing .my heart was desiring, to get
Baba's portrait, touched by him and given to me for purposes of worship. This
now a personal gift by Baba to me and I regard it with great veneration.
Baba gave me other articles to
be kept safe and sacred. On the first occasion he took Rs.2 from me as a
dakshina and returned it saying, "Preserve this carefully. Do not part
with it to any one - nor spend it". With the same direction, he gave me
again Rs.2 on another occasion, Rs.20, Rs. 15 and Rs.30 on other occasions -
making a sum of Rs.69 which I preserve very carefully, not merely as momentos
of Baba's loving care for me but as charmed coins that carry luck with them.
Each of these gifts was characteristic of Baba. When I and G.Buty were present,
Baba asked the latter for Rs.20 dakshina and when he gave it, Baba transferred
it to me. On other occasions he gave me sums totaling Rs.30. On another
occasion he asked for and got Rs.30 from Bury and sharing it between his palms
suddenly divided it into two parts and held each in one hand. He gave the
contents of one hand to Buti and one to me. We went to our quarters and counted
our sums. To our surprise, we found each got exactly Rs. 15. The true lover
gives and re-ceives Baba's love took moneys from me. I gave them gladly. These
dakshinas are often found to convey an allegorical esoteric meaning which the
circumstances or accompanying remarks throw light upon.
Baba has at times reduced his
devotees on their visit to an absolutely penniless condition, by taking away
all the^ cash with them, on the possession of which they had been relying. He
has frequently reduced me also to this condition. I have, however, entertained
neither regret at parting with the last pie nor fear. For, it is He who gives
and He who takes back what he has given.
It is up to him to provide us
with ways and means when he denudes us of every bit of cash. And he has never
failed to provide. As instances, besides the eighty rupees incident of 1918
that I mentioned above, I can cite others. It will, however, suffice to give
two more instances. Some time prior to the above incident when I went to him,
he by repeated requests for dakshina took away all I had. Then again he asked
me "Bhav, give me Rs.7". I explained that I had nothing left with me.
He then told me to get it from some one. This was valuable lesson to me in
humility. I must not consider myself too high to beg or borrow. In fact, this
lesson was so forcibly brought home to me when I visited Shirdi, after he
attained Mahasamadhi, that I went round to beg for bread in the places where
Baba used to beg for his bread. By such means, his grace has kept down my pride
and egoism which otherwise would soar so high as to avoid contact with the
so-called "lower strata" of society.
On another occasion after
depleting my resources, Baba asked me for Rs.50. And when I told him I had no cash
left, he made me go round and ask some person, who gave me a negative reply.
Then he made me go to Rao Bahadur Sathe, who rejoiced at the request being made
to him. The significance of my going to the latter for Rs.50 was not explained
to me then. But much later I was told that at that time, Rao Bahadur's claim
for pension was being considered; the matter in doubt was whether it should be
a lower amount as first calculated on the last permanent appointment or an
amount higher by Rs.50 being based on a calculation his sub protem appointment.
He succeeded in gaining his higher pension and Baba's direction that I should
go to him for Rs.50 was indicative of his success and the date of the order was
the date of Baba's demand for Rs.50.
On the occasion of the
"Chamatkar" criminal appeal, the appellants without any demand from
me paid me a fee of Rs.300. Baba, during my stay of three days on my return
from Ahmadnagar, took away exactly that sum from me, by repeated requests for
dakshina. It was most fitting and proper that there should be no receipt of
consideration by me for defending my own Guru's servitor and at his behest
-especially, when I had really done no work and when the entire success was due
to his miraculous control over the District Magistrate's mind. In closing this
brief account of my personal experience, I may quote a few of Baba's spiritual
teachings or declarations.
He once made a remark which
would intensify and strengthen our faith in Him and give us some clue to his
real nature. To some one who was talking of God, he said "Why do you say
'God', 'God?' God is in my pocket?" As to God's dual or multiple function,
(suggested for instance by the Trimurtnis welded into one as Datta or Brahman)
he once made a pregnant remark. With his usual lavish generosity coupled with
personal humility he was one day preparing his Handi, himself
cooking food for hundreds and freely feeding the poor and all that wanted the
food, with his own personal labour. While the Handi was being boiled, a Fakir
came, who was particularly keen on getting animal food and he put some flesh
into the Handi. As Baba was going on with his cooking, Balasaheb Mirikar
evidently disgusted with the transformation of an Innocel :. vegetarian Bhandar
to all into a special dinner for those who loved to feast by killing animals
for filling their stomachs, asked Baba "Why all this Himsa, le., cruelty
to other creatures for feeding ourselves?" Baba then answered cryptically
i.e., literally, "He that slays saves; He that saves slays". This apart
from its implied or express reference to the tripartite functions of the God
that creates, maintains and withdraws or destroys might be deemed more
particularly to : refer to the special function of Sat Purushas like
Sai Baba, who bless one with Sadgati when that one (human or subhuman
creatures) dies or is killed at their feet or in their proximity.
I may close this account
with two incidents from the life of the Late Mr.H.S.Dixit personally
communicated by him to me. Mr.Dixit was literally getting embarrassed in his financial
arrangements. On one occasion he found that a sum of Rs. 30.000 was due four
days later and he was troubled about the question wherefrom and how he was to
get the money. That night he dreamt of the creditor as tormenting him with his
claim for the amount and he replied in the dream to the creditor in order to
reassure him "Do not fear that your amount will not be duly repaid. I have
my resources. I know Sri Chimanlal, Sir X and Sir Y. So do not fear. Shortly thereafter he woke up and
remembered the dream. He was aghast at
his own ungrateful folly and stupidity in relying on the poor human support of
Sir X, Sir Y and Sir Z who would probably disappoint one at the critical moment
and leave him in the lurch and his failing to recognize that his only and true
sheet-anchor or Providence was Sri Sai.
He wept at his folly and went before the portrait of Sai Baba and
entreated him to pardon the folly. Thereafter he felt assured that Baba and
Baba alone would help him. It was up to
Baba to save him and Baba would never fail a devotee at the hour of need. Yet as the day and hour for payment were
nearing, he could not discover any money forthcoming. Just the day previous to the due date, while
he was ruminating upon his affairs in his office, the son of his late intimate
friend and banker called upon him and wanted his advice whether a sum of
Rs.30,000 he had, should be invested in one way or in another. Mr.Dixit explained to him difficulties in
the proposed investments and added that if the investor was thinking of
investing with Mr.Dixit himself, he would be the last person to take advantage
of his intimacy with his father and accept the deposit. Mr.Dixit frankly stated that in his embarrassed
condition, he would not be able perhaps to return the deposit on the date
fixed. The visitor far from being
deterred by such revelation insisted that the revealed facts were just his
reason for insisting that Mr.Dixit should accept the deposit. The son would not
be true to his father, if he failed to help him with an accommodation at the
time of need. In this view, he pressed
the deposit on Mr.Dixit, who thereupon paid, his creditor at the due date. Sai had shown himself capable of wielding
tens of thousands of rupees and moulding peoples' wills and intentions to suit
his scheme of helping his devotees.
Mr.Dixit's younger brother,
Sadashiv, B.A., LL.B., tried his hand at practice at Nagpur, Bombay and Khandwa
successively with disheartening results. Then H.S.Dixit cast lots before Baba,
and with Baba's consent again took him to Bombay to work in his office. After
a short time, the result seemed to be unsatisfactory. Mr. Sadashiv told his
brother that he would go away. H.S.D. wondered how in spite of Baba's approval
of Sadashiv's being taken to Bombay, the step should prove to be utterly
futile. In any case, he thought, he would postpone his brother's return to
Khandwa till after the approaching Deepavali holidays. During those days,
things took a strange turn. A friend of Mr.H.S.Dixit came to him and said that
the Cutch State required a highly reliable Officer for their Bank with a
knowledge of Gujarati. At once Mr.H.S.Dixit asked him if Mr.Sadashiv would
suit. The friend was very glad to have Sadashiv (whom he believed not to be available)
and recommended him to the State. Thenceforward, Sadashiv, who was found a
failure at Law in so many places, got appointed on a salary of Rs. 1,000 a
month and held it for a long time. This upshot showed that Baba in allowing or
directing his devotee to go to Bombay was seeing not merely the immediate and
near future but more distant prospects and enduring benefits.
13th September, 1936, THANA
SANTARAM BALWANT NACHNE
DAHANUKAR, says : I have given parts of my experience already to Sai Lila Masik
(vide Vol.1 (xii) 94). But as there was the feeling that it was a
publication to all and sundry, I had expressed myself with considerable reserve
and did not mention many features especially those that ordinary people would
not credit. Now, I will try to recall, in spite of the long time that has
lapsed, as much as I can and give you a fuller account and include in it my
later experiences, Le., those which I have had after the above mentioned
publication (in 1923).
In 1909, some events
took place which at that time seemed to be little connected with Sai Baba. In
that year, one "day my elder brother was undergoing an operation very near
his throat in Bajekar's Hospital at Bombay; and we were all anxious about it. I
was at Dahanu then and a Sadhu approached and asked me if he could get a crumb
or two of bread. We invited him inside and gave him a regular course of dishes,
Le., a full meal. My sister-in-law was serving him all dishes; but she
intentionally omitted at first to give him "Bendi Baji" Le., a
dish made of lady's fingers - thinking that it was too poor a stuff to be given
to a revered and saintly guest. But
the Sadhu himself called for Bendi Baji; and it was then served. That Sadhu blessed us all and told us that
the operation at the hospital that day had been safely performed. The same day my friend, Haribhav Moreswar
Panse told me that he hoped that the operation by the grace of Sri Sai Baba,
would be a success. That was the first
mention of Sai Baba to me. I had not
then known of him. Evidently Panse
had. Later in the evening , we learnt
from my father who returned from the hospital that the operation had been
performed and that there was no trouble or danger. After the operation a Sadhu had appeared
there and approaching the patient passed his hands over the operated part of
the body, and said all would go on well.
The operation proved quite safe and my brother recovered.
The same year, my father
attended Das Ganu's Kirtan, where'n Sai Baba was described as a veritable
Avatar of Datta, as a remarkable person with wonderful powers and wonderful
kindness. We got a picture of Sai Baba
and worshipped it with Udbatti (lighting scented sticks) at home. In 1912 was my first visit to Shirdi. I had appeared for my Revenue Subordinates
Examination and before the results were announced, I went to Shirdi along with
two friends, Sankar Balakrishna Vaidya and Achyuta Date. On the way, we alighted at Kopergaon
station. There the Station Master
learning of our intended visit to Sai Baba, aired his views rather freely and
said that undue honour was being lavished upon and people were being gulled by
one who was a mere , hypnotist, like
so many of these wandering jugglers and thau-maturgists all over the
country. This rude fusillade at Sai
Baba unsettled my mind about him and I was beginning to doubt if, after all, it
was a real saint we were taking so much trouble to visit. We reached Shirdi anyhow
and saw Sai Baba returning from the Lendi. He must have evidently noticed my
condition. He looked at me, and at once,
without having any information given to him as to who I was, etc. said "What?
Have you come away without taking leave from the Mam-latdar"? I said
"Yes". Baba advised me and
said "Do not behave like
this". This removed all the
doubts that the Station Master's thoughtless remarks had raised in my
mind. I felt I was before a saint who
knew everything that happened in places far away from him. We stayed three days at Shirdi on this
occasion. Each day Baba's kindness and powers were manifested with greater
frequency and force and the result was perfect assurance and confidence. I
became a firm believer in and worshipper of Baba thenceforward.
Baba took Udhi from my hand and
applied it to my forehead - a mark of favour and love that is not bestowed on
all. Again when people were assembling
for Arati at the Masjid, and I was among them, Baba asked me to go and take my
meal. I said it was Ekadasi. Usually I did not fast on Ekadasi days; but
my two friends did and I had to conform to their ways and not be
singular and claiming advantages which they did not share. But Baba did not want me to fast. He said
(referring to my companions) These people are mad. You had better go to the
Wada and eat." The person who had to serve the food at the wada was
grumbling that I should be clamouring for food on an Ekadasi day and would not
give me food till Arati was over. So he
came to the Mosque and I also returned to the Mosque. Baba again questioned me if I had messed but
I said that it was time for Arati and so the meal might be deferred till the
completion of the Arati. But Baba
'insisted and said "The Arati will wait and will begin after you' finish
your meal and come." The hotel man
had to yield and gave me food. Then I
went to the Mosque for the Arati. At
that time a lady generally known as "Mavusi" brought beda (le., rolled
up betel and nut) to Baba. Baba
gave me some and asked me to eat. As it
is usual to avoid chewing betel and nut (which are considered as luxuries and
for that and other reasons avoided on Ekadasi days) I hesitated. Baba said again, "Eat it." I obeyed and chewed the beda. At the close of the Arati Baba took
dakshina of Rs.4 from me and Rs.16 from Vaidya. He did not ask Date for dakshina, as he was
evidently not disposed to give it.
There was a young Marwadi girl that was hankering after fruit and asked
Baba for "orange". Baba by
his own powers knew that Date had kept back some oranges at the wada and
brought only the remainder to be offered at the Mosque and so asked Date to go
and get the oranges. But Date was
assertive and said that the fruit was retained by him for "Faral", Le.,
his own light meal on the Ekadasi day.
He declined to part with it, despite Baba's request. Baba did not press his request further.
During our stay, Baba
revealed his interest in me and my family.
When H.S.Dixit, Job and Dabolkar were present, He hold them, I had been
to this man's house" - and here he pointed to me "for a meal. He did not give me Bendi Baji. My mind
darted back at once to the Sadhu who in 1909 at the time of my brother's
operation was dining with us. And I felt assured that in the form of one Sadhu
or another, Baba was interested in our welfare and helping us even in 1909
unknown to ourselves. Later, I told
those gentlemen of the "Bendi Baji" which my sister-in-law had first
failed to serve the Sadhu on that occasion.
That Sadhu appeared to be an entirely different man from Sai Baba. I saw him also on the two or three days
following the operation at Dahanu and had excellent opportunities of observing
him at close quarters. He went away from Dahanu and was not seen again thereafter.
Baba was declaring in 1912 to
me that he was the same Sadhu or was in that Sadhu despite external differences
in appearance, caste, etc. That Sadhu
was a Hindu; rather dark or brownish, and had a fairly long beard such as was
never on Baba's chin. He looked more like you (B.V.N.Swami) than like Sai
Baba. I asked Baba about the result I
would have in my examination. He said
"Allah Malik Hai' and placed his palm on my head. I passed that examination. The impressions I received at this first
visit were in danger of being blotted out on the last day. That morning we found Baba was in tearing
rage, at the Mosque - for no reason that any one could make out. He was jumping about the floor of the Mosque. His eyes were red and for fifteen minutes
he kept every one in terror of him and none dared to approach him. That made us doubt again if the Station
Master's view that Baba was a mad man was not right after all. At last, Baba cooled down and we approached
him for leave to go away from Shirdi. He
gave us Udhi and leave.
In 1915 Baba gave me another
blessings (unasked). I was then employed at Dahanu (Thana District). It is not
easy to get a transfer from Mofussil service to Metropolis service. But Baba
said in 1912 "Come to Bombay for service." In 1918 this
prophecy or blessing had its fulfilment or effect by my being transferred to
Bandra, Le., Bombay Suburban District. The breach of duty that Baba
pointed out, viz., being absent from office without leave of my superior, the
Mamlatdar, was noticed by the latter, Mr.B.V.Dev. But, providentially his order
was merely that if I were to do so again I would be punished.
After this first visit I was
going often times to Shirdi. On one occasion, {Le., in 1913) as I was
starting, Haribhav M Panse met me. He had been convicted for misappropriation
and sentenced to imprisonment but had been just then let out on bail pending
his appeal. He was going up for the appeal which was to be heard that day or
the next and he told me to entreat Sai Baba's aid on his behalf. "Tell him
that I am in trouble and that I am innocent," he said. I went to Shirdi
and before I could communicate the message, Baba himself spoke about it. It was
at the early morning Arati (Kakada) at the Chavadi. Baba was in a very angry
mood. He then told me, "Tell him that he need not have any anxiety and
that he will be acquitted in the appeal." When I returned from
Shirdi, I met Panse and told him of Baba's reply. At that time he informed me
that he had indeed been acquitted. When I was at Shirdi, about this time, (Le.,
in 1913 or so) Baba made an observation that we should not trust men. This
common place or truism appeared to have no reference to or significance for
me. But what happened in 1914 showed that it was not a truism, but a warning to
me.
I was Treasury Master in
1914 at Dahanu. I was engaged in my daily Pooja at home worshipping Sai Baba's
photo, Gods, etc. One Ramakrishna Balawant Panse who was deranged in his
intellect was standing at the door of the cuisine, a little distance from my
worship room. He was thought to be rather harmless; and none minded him. Suddenly
the man flew at me and grasped my neck with both his arms and tried to bite my
throat saying, "I will drink your blood". Instantaneously, with one
hand I held the strong metallic spoon
(used for Pooja) and thrust that and my finger into his mouth. The spoon struck
in his throat and the man was biting away my finger with his teeth. With the
other hand I tried to extricate my neck from his hands. My mother also rushed
in to help. Meanwhile I lost consciousness. After sometime and by some
remedial applications I recovered consciousness; his nails had dug into the
flesh of my neck and he had very nearly strangled me to death. The injury on my
fingers also was healed. When next I went to Shirdi,
Baba addressed Anna Chinchnikar
and said (pointing to me):-
Anna, if I had delayed an
instant, then this man would have indeed perished. The mad man had seized
with his hands his very throat But I extricated him. What is to be done?
If I do not save my own children, who else will?
On 31-3-1915 we had a very
thrilling encounter. Myself, Santaram
Moreswar Panse and some others were travelling in a bullock cart at night in a
dense jungle. We were at the Ranshet Pass.
It was known to be infected with tigers.
It was a dark night. Suddenly
our bulls took fright and were stepping backwards. Luckily they were not driving the cart
sideways. In that narrow pass, if our
cart had swerved a little to the side, cart, bulls and ourselves would have
fallen down a steep ravine and perished.
Santaram showed me by pointing his hand in front what the trouble
was. In front of our carriage we saw
the gleaming eyes of a tiger on the road.
It was couchant and faced us.
Panse to save the cart from being pushed into the ravine wished to get
down to place a big stone or stick as a brake to block the wheel going back and
asked me to hold the reins of the bulls.
I held them and roared aloud "Hail Sai Baba: Run, Sri Sai Baba (to
our aid)" Others also began to shout and the tiger got frightened and ran
away passing by the side of our cart.
My faith in Baba and the courage he infused into me by making me call
out his name thus saved the situation.
In 1915, after this, I started
to go to Shirdi. At the station one V.S.Samant gave me a cocoanut with two
annas to buy candy, etc., to be presented to Baba. I went and bowed to Baba and
gave the coconut but forgot all about the two annas. When I asked Baba for
leave to go. he said "Yes. Go via Chitali but why keep back a poor Brahmin's
(Le.. my) two annas?" I was at once reminded by this hit and I gave
him the two annas entrusted to me by Samant Again I prayed for leave and he
said laughing, "You may go now. Whatever you undertake to do, do
thoroughly, else do not undertake if
Once when I was at Shirdi,
Sankar Rao (Balkrishna Vaidya) came there. Baba asked him for Rs.16 dakshina.
He pleaded want of money. A little later, Baba asked him for Rs.32. Again he
put forward the same plea. A little later Baba asked him for Rs.64. Then we
told Baba we were not rich enough to pay such large sums. Then Baba said
collect the amount and pay. This proved to be a prophecy. Sometime later, Baba
fell ill. A sapthawas celebrated and it had to be followed by a grand feast
to be given to all comers on a large scale. Moneys had to be collected. At the
bidding of Dabolkar, Sankar Rao and I started with the hat in my hand. The
collection then made by us totalled exactly Rs.64 and it was sent up.
I gave Baba's Udhi to Ravji
Sakharam Vaidya to apply to his daughter "Moru" who was having
"Plague" fever. It subsided. My father was something of a doctor.
Parasuram Apaji Nachne, a Talati, had longstanding illness. My father and other
medical men despaired of his recovery. But by vows and prayers to Baba and
burning Udbatti before his picture with a perpetual ghee lamp he
recovered his health. When I and S.B.Vaidya went to Baba in 1915, the later
presented Silver padukas to Baba with a vie w to get them back again for his
worship. But Baba presented them to me. I thought it but right that they should
go to Vaidya and gave them to hjm. But on Madhava Rao Deshpande's intervention
they were again transferred to me. Vaidya had another pair of silver padukas.
Baba himself asked Vaidya for that pair and presented that also to me, saying "Keep
this and do Pooja". I said that was Vaidya's property and must go to
him. Baba said "Keep it for the present, you can give it to him
later." I Kept it then and later presented one pair to Vaidya.
Adhering to chronological
order, I may mention one instance of Baba's justice and fair play; in which he
plucked the feathers off Orthodox Intolerance. In May 1915, I went to Shirdi
accompanied by my mother-in-law and others. We put up at the "Bathe
Wada" (as it was then called, since then it has changed hands and become
Navalkar Wada) and Dada Kelkar was living in part of the premises. When my
mother-in-law was cutting onions for our meal, Dada Kelkar, an orthodox
Brahmin, who abhorred onion got irritated and fell foul of her. She took his
abuse very much to heart. A few hours later, Dada's grand-daughter was crying
on account of severe pain in her eyes and he went to Baba for relief. Baba then
told him to foment the eyes with onion. Dada asked "Where am I to get
onion?" Baba always kept some onion with him and perhaps Dada hoped to get
his supply from Baba. But that just arbiter was keeping some designs up his
sleeve and told Dada "Get it from this ayi, Le., mother,"
pointing to my mother-in-law. Baba was giving her the chance of relieving her
pent up feelings and taking noble revenge by returning good for evil. She told
Baba that Dada had been abusing her that very morning for using onions for
preparing her meal, and that she would not care to give him anything but if it
was Baba's order that she should give him onions, she would. Baba ordered the
gift and she had her grand revenge of doing good to one who had so recently
lacerated her feelings.
It was in the same year that my
mother-in-law was anxious to get Baba* blessing, to obtain progeny for me. A
few children were born before that but they died when quite young. So at her
request, Madhav Rao Deshpande took my wife to Baba and wanted Baba to give her
a coconut as a gift and throw it into her Padar (Mundani or end of her
cloth). Then Baba's eyes brimmed with tears as he gave the coconut to my wife;
and he bade me sit at his feet and massage his legs. As I was doing so, he made
passes with his hand over my back. I felt very grateful for his kindness and I
referred to the madman's attempt to murder me and to Baba's photo being with me
at the ;time as the explanation for my narrow escape. Baba merely remarked, "Allah
Malik Hai. God is the Lord, le.. He orders all things," Then Baba and
I embraced each other.
Baba showed me once again how
considerate he was towards all his devotees and how strongly he was against one
devotee teasing or interfering with another. One day Baba said "My
stomach is aching." "Mavusi", the strong lady that I have
already mentioned, brought a red hot brick and placed it on Baba's abdomen, le.,
above his Kupni, and retained it in that position for about ten minutes. I
felt very much for Baba, as I was shampooing his feet at that time, and thought
her service an instance of "cruel kindness". Then she removed the
brick and began pressing Baba's sides with her hands with great violence. I
could not endure the sight, and I told her to be more gentle as Baba would
suffer. Baba at once ordered me to get away. I did.
That night, about 8 PM, I went
to the Masjid and asked Baba to give me some Anagraha. "What Japa
shall I make?" I asked. Baba replied, "Go to Devpur (a
village 20 miles oif Kopergaon) and begin worshipping the stones there which
your ancestors worshipped." Later on, I returned to Dahanu and
asked my father what Baba's words might import. Then my father gave me an
account of our ancestral worship of images at Devpur.
Baba Prayag, my ancestor, had
no issue till he was 60 years old. He learnt that issue was often obtained by
others by the grace of a saint then living, named Baba Bhagavat (who was a
disciple of Eknath Maharaj) and that B.Bhagavat could be seen at Trimbak on
those rare occasions when he would go to see the ;Nivritti Nath Shrine there.
B.P, went there and obtained his grace and blessings for issue with a coconut.
Thereafter, le., at the age of 61, B.P. got a son, whom he named Krishna
Rao. Baba Bhagawat took that child, when it was but one year old to
Devpur and gave it a handwritten copy of Jnaneswari. (This identical copy is
now produced. Note, Just as it is produced, some music is heard passing in the
street). Whenever this copy is taken out some auspicious signs are always found
attending. From that time forward, every member of our family in his generation
takes Upadesh from a member of that Guru's line. This fact, it is, that made
Sai Baba give me the above answer. (At that time I did not know all these
facts. But my father to whom I communicated the answer of Baba narrated these
facts to me).
In 1916, by Baba's
grace, I was saved from a watery grave. There was Plague at Dahanu and I
had, daily to cross a creek between my house and my office. One day I returned
from the office very late and there was no ferry boat. I then took a Ton!
(Tamil Thoni" or Canoe) with a boy to paddle, and it got upset in the
middle of the creek, I had swerved just a bit but that was enough to make the
little canoe capsize. From the time it capsized I had my Dhyana of Sai Baba.
The boy who was rowing or paddling the canoe was a good swimmer and a
resourceful lad. He asked me to hold on to a rope that was above water
connecting a buoy with a ship which was at a little distance from us. I caught
it and with its help kept my head above water. The body hallooed to the ship
and the shipmen sent us a boat and saved us.
In 1919, I had a son born to
rne; and this was the first son bom after Baba gave my wife the coconut, with
blessings from this mouth and with tears in his eyes. We named him Kcduram To explain
Baba's tears a few facts about Kaluram's short life of eight years may be
mentioned. He was bom under the
constellation; Moola. When the boy was only three years old he was
always repeating the mantra 'Ram Hari Ram/ It was in 1921, le. when he
was entering on his third year, the effect of Moola was seen. His mother Le. my first wife, died.
No doubt the deeply sympathetic heart of Baba saw her coming end when he gave
her the "blessing" (?) for a child to be born under Moola. Anyhow, one might suppose that there was
the mitigation of the sorrow in having brought a saintly infant prodigy into
existence. But see what followed even in
that matter. The boy was stunning the imagination of all that became acquainted
with him. A pious and learned
neighbour, named Hegde, watched him and declared that he was an incarnation of
that playmate of Sri Krishna on whose back the latter got up to invade
curd-pots. The boy himself stated
occasionally "Krishna used to tease me. I caught hold of Hari's leg and
pinched them. I looked up. Hari (who was standing above me) upset the
curd-pot over my face. Then the lady of
the house turned up, etc." The boy
sometimes anticipated Hegde's daily study of "Hari Vijaya" and
declared what stories or incidents formed the subject matter of the portion to
be read on the particular day by Hegde.
I saw him one day seated in a corner, with his head covered by a cloth.
He was motionless and steady like one immersed in Yoga. His eyeballs were
upturned, but the cloth over his head that was worn like a cowl hid the eyes
from my view. I lifted the cloth and
asked him why he was covering his head.
He said he was always doing so.
Asked why he went on with his course of Sadhana, he laughed. His precocity surprised me greatly. Once he
asked me to get for him the latest special issue of a journal (Sandesh). When
that was brought, the first picture on it was Sri Krishna's encircled by the
Pranava "Aum". Kalu cut out that picture and stuck it on the wall.
Then there was the advertisement of "His Master's Voice" records with
the picture of the dog before the gramophone. Kalu's interrogation thereon was
typical of him. Kalu : What is this ?
I It is the advertisement of a phonograph.
He It is a special message of Krishna.
I What is the special message ?
He What is the dog hearing ?
I The music played by the plate.
He The dog hears his master's voice.
See the dog - so steady from head to tail,
intently listening.
We must be equally firm and steady.
See how I sit. You also should sit like that and
listen, and then you will hear Baba's voice.
I :
How do you know Baba's yoice ?
He : I know. I will not tell you. Experience it
yourself.
In addition to his oral Japa of "Ram Hari
Ram," Kalu-ram was going on writing that mantra in chits and a quantity of
them were with us. When Upasani Baba came to Andheri, he said he wanted such
chits and they were handed over to him. In 1924 Gadgi Baba came over to my
house to see this boy. In 1926, Kalu had dropsy and low fever. We gave him only
Baba's Udhi. The disease continued for a while. On Kartik Sudha Ekadasi (so
piously celebrated by thousands of pilgrims at Pandharpur and other Vishnu
Sthalas), Kaluram approached his end. He called me to his bedside and asked for
Jnaneswari. It was at once produced. He himself opened it and picked up the
XIII Chapter. At that time I was feeling heavily the sadness of the approaching
end, the bitterness that we had to part with such a son. But Kalu cheered me up
and said, "What is there to cry for? Read this (Ch. XIII). Read it aloud
for me. I am going to-day." My heart was sinking under a load of grief and
I could not read it. Then he kept the book in front of him and breathed his
last. A fitting termination, this departure on Kartik Ekadasi, was for such a
life. But yet how sad was such an early death ? No wonder that Baba wept in
1918 when he gave the coconut and clearly perceived that such an early death
was to crown such a life.
As for the continuance
of my line, by Baba's blessings, that was made secure. In 1922, Le., one
year after Kaluram's mother died, my parents were arranging for my secolid marriage.
A choice had to be made between a girl that would bring some wealth or
pecuniary contribution with her and a poor girl. The proposal of the first girl
that would bring in Rs. 600 was being considered by my father. I did not favour
it. Baba came in my mother's dream and said to her "Do not accept this
girl in marriage for your son." In the same dream my mother saw another
girl. A little later the uncle and guardian of a poor girl offered her hand in
marriage to me. I referred him to my mother. She saw the girl and found it was
the very girl she had seen in the above-mentioned dream. This settled the
question and the latter girl was married to me in 1922, and several children
were born of this marriage and with Baba's blessings are getting on well.
"Baba's blessings" is no empty formal phrase. I will cite several
instances to show how he has guarded them and saved their lives as he has saved
mine (at least twice, as already mentioned by me).
In 1926, my son, Sainath alias
Hareswar, was eight or nine months old. Kaluram had crackers and Bengal
matches. One of my children threw away a lighted match. It fell on Sainath and
his clothes caught fire. He wore a cloth
beneath his waist and a frock next to the skin. Both these caught fire. The
children did not realise the seriousness of the situation and raised no
alarm. My wife was outside the house
engaged with something. Suddenly a
Fakir appeared before her and pointing his arm and finger towards the terrace
on which the children were playing, said "See what is going on
there." My wife at once went inside and noticed the fire on the child's
clothes. With great presence of mind and resourcefulness, she
ran to the child, seized the clothes and rolled them between her palms and
thus boldly extinguished the fire. The front half of the frock from bottom to
the neck was burnt out and part of the nether cloth also. But the child (Sainath) came off entirely
scatheless. Though the frock worn next
to the .skin was burnt out. his skin had not been burnt, nor was his nether nor
was his nether portion burnt. This
complete safety was evidently due to the same cause as the sudden appearance of
the Fakir. The Fakir had also suddenly
disappeared. When she came out after extinguishing the fire, there was no
trace of the Fakir. Who could the Fakir
be, how had he known the fire accident the very moment it happened and why
should he -be at the trouble to watch over the children and fetch their mother
to save them at the nick of time? In
1928, Sainath, then two years old, had an accident. As usual he was running
about; and one day he fell down the stairs. There was a heap of the
debris at the bottom, I ran up and was surprised to see him standing without
any injury at all. He told me "Do not fear. Baba bore me up."
In 1932, Sainath gave his
younger brother. Vasudev, a ring and the latter stuffed it into his mouth
instinctively. The ring went into the throat and stuck there. There was a alarm
and for nearly one hour every one in the house was excited and medicaments were
tried to induce the throat or stomach to throw out the ring. Finally, I took
Sai Baba's Udhi and put it in the child's mouth. Then inserting my finger deep
within his mouth, I felt the ring and pulled it out. In 1934, :the
same child Vasudev had measles, pneumonia and an abscess on the chest. He was
getting weaker and weaker. The doctor was afraid to operate on the abscess on
account of the weakness. I applied antiphlogistine over the abscess. The
abscess was opened. It was a wide open wound. The doctor would not help me. So
I relied upon my doctor, Sai Baba, and trusting in him put a bit of his Udhi
into the wound. The Deputy Collector, Vasant Rao Madhav Jadhav, (now D.C. at
Poona) asked me wether I was confident of a cure and within what time the
gaping wound would be cured? I answered "In 24 hours." That night,
Baba appeared in my dream and said, "Why did you say "24 hours? You
should have said "Immediately." I apologised for my mistake in the
dream itself. Next morning, the wound was healed up. Jadhav wondered and wanted
Baba's Udhi and blessing for his own son aged 41/2 years who was down with
pneumonia. I gave him the Udhi on the sixth day of that child's fever. The
very next day the fever stopped, though the attendant doctor stated that the
fever would run its course for 9 days (le., that it would last 3 days
after I gave the Udhi). Jadhav sent up his thanks offering of Rs. 7 to be sent
to Sri Sai Baba's Samasthan.
In 1935, Le., last
year, milk was being boiled on my stove. Anand, my two-year-old child,
came running up, stumbled over a stick and fell upon the milk and stove. Just
fancy what should happen in such a case. One would expect his skin to be
scalded by the boiling milk and clothes to catch Jtre. But here the milk
was dashed down on one side and the stove on the other side; and the child lay
between the two neither scalded, nor catching fire on his clothes. This year, Le., 1936,
Vasudev and his younger brother
rummaged among the contents of an almyrah and found a box full of what
they thought to be peppermint lozenges. Vasudev ate some and gave some to his
younger brother. The taste was unpleasent and they did not eat much. But what
little was eaten made Vasu smart. His tongue was protruding. My wife inserted
her finger into his mouth and extracted what she believed to be chunam,
i.e., lime. We were then shown by Vasu the packet or box of
"Sweetmeats" that he had been consuming. It was "Pharoah's snakes"
- the piece of fire works that burn out forming ashes that lengthen and wind
about in the form of snakes. We then
took him to the doctor who administered
an emetic, which did not act. Then I gave Baba's Udhi and Tirtha - which
acted at once and resulted in his vomitting out all the poisonous stuff he has
swollowed. After all this was over,
Vasudev mentioned that he had given the Peppermint to his two year old
younger brother. Evidently the latter
ate but little, as there was no trouble. But to expel what little he might have
swallowed, we administered our emetic,
uiz., Udhi and water with Baba's name to him and he had a good vomit.
A cashier in an office was in
trouble last year about Rs.3,500 which was not accounted for. A friend advised him to go to me and he came.
That cashier disliked Baba, as Baba was a 'Mahomedan' But when he came
to me, I told him that his sole sanctuary was the Sai Mandir at Shirdi, and
that he should go there and make a heartfelt apology and appeal for help. He went there, got a photo of Baba and with
the help of Sagun Naik placed it at the Samadhi, prayed there and came back
with the photo. Things then began to brighten up. He was allowed eight days
time to pay up the Rs.3,500. He went up, got money and paid it. The matter was
closed. There was neither dismissal nor prosecution. Similar help was rendered by Baba in
another case, Mr. V.C. Chitnis after his dismissal from service came to me. I told him to cast his burden on Sai Baba and
make an appeal at the Shirdi Mandir for help.
He went to Shirdi and later he was reinstated in service.
I shall mention what help Baba
gave to members of my family, for Sadgati, Le., at or after death.
My parents were devotees of Sai
Baba. My mother was aged seventy in 1926 when she died. She kept Sai Baba's
photo to the last in front of her. As the end was nearing, she asked me to read
Vishnu Sahasranama aloud by her side, and I did. Then with "Ram
Ram" on her lips, she passed away.
My second wife passed away in
1929 and I was anxious to do everything necessary to secure Sadgati for
her soul. So I wished to take her bones and ashes to Nasik and dispose of them
there with proper ceremonies. But I was beset with difficulties. My father was
ill. I had, amidst my feeling of bitter loss at her departure, to make sure of
the funds needed and the steps necessary, of which I had no idea. I took a sum
of Rs.80 and leaving a child of years at home, started by train for Nasik. At Victoria
Terminus, I found I had a fellow passenger who took enormous trouble for me and
extended his sympathy and help even before the train started.
He
Where are you going ?
I Nasik
He
Why do you carry no bed ? The nights are chill.
I I find no necessity. I am in no mood to mind
these things. It is eight days since my wife died leaving a three-year old son
to be taken care of by me.
He asked me to wait. He called out ot a friend
and got a blanket and a bedsheet for me.
I
: How can you get these things
so quickly ?
He
: Our quarters are very
near. It is the Bombay Arts School.
Have this cigar please.
I (accepting the cigar): What is your name ? May
I know who you are ?
He
: I am a peon in that
school. My name is Ganapathy Shankar -
you may go to sleep now.Have no
anxiety. I am also going to Nasik, I shall wake you up when we reach
I :
What takes you to Nasik ?
G.S. : Simply to see Nasik. My Saheb is gone to
Simla and I get this chance of seeing Nasik.
Then I lay down.
G.S. : "Do take good care of your money; or
if you like, I will keep it for you, if you give it to me, in this steel trunk
of mine.
Then I handed over my 80 rupees to him and went
to sleep. At Ghoti Station, near Nasik, he woke me up. We washed ourselves and
took tea. He paid for me also. At Nasik Road Station, we got into the bus. Then,
G.S. :
Do not go to Bhatji, Le., a priest yourself. I will settle everything for you. Do not trouble yourself. Then he attended on
me and attended to everything as a peon would do, till the end of the twelfth
day ceremony. Throughout the proceedings he showed his special knowledge of the
ceremonies, i.e., he told the priest to take pinda first to
Ramkund. He told me to retain in my grip
the bones I brought, immersed in the waters of the Godavari at Ramkund till the
close of the ceremony. The bones should
be left in a particular hollow there and kept in position by pressure of the
hand to prevent their being washed away by force of the current. My surprise was that even as I kept them they
were quickly dissolving as though they ware sugarcandy. On the twelfth day, he got a wire requiring
his presence back at Bombay. He
accounted to me for every pie he had received from me. He took me to the chief temples at
Nasik. A Sanyasi teacher at one of the
temples recognized him and to him he showed the wire. My priest said the G.S. was a man of
extraordinary cleverness, e.g. when the priest started ceremonies
without the worship of Ganesha (considering it unnecessary for inauspicious
ceremonies), G.S. interposed and bade him start it and when the priest still
entertained doubts, made him refer the matter to a learned authority who agreed
with G.S. He parted from me at Nasik
that day and promised to call at my place, i.e. Andheri. He gave me his
name and address. After my return home,
seeing that my beneficent friend did not turn up I went to the address given viz.,
"G.S., peon. Bombay Art School" and made inquiries and asked his
fellow peon about him. They all said
there was no such person at all known to them. The principal (the
"Saheb") also said the same.
Who was this 'man' that took such enormous pains (without any
remuneration or prospect of it) and gave me such splendid help in securing Sadgati for my wife at Nasik by
proper performance of all the ceremonies ? Who can it be - but Sai Baba ?
In 1927 I went to Shirdi for
chowla, Le., tuft ceremony of Kaluram. Then Baba's direction to me to go
to Deopur which I had neglected till then was again stressed on me, through
another saint who had come up to Shirdi. That was Nanu Maharaj or Sripad
Narsoba Panchlegankar, aged only fifteen. He asked me without any intimation to
him of what or who I was or what Baba had told me about anugrahd (intimation).
"Have you been to Deopur ?"
I was taken aback. I answered the negative.
N
: Why?
I
: There is no one at Deopur
older than myself (in my Guru's line) for me to accept my Guru and get
anugraha.
N
: What of that ? My Guru is
younger than I. His name is 'Doi Pode'
and your Guru's name is Bhagavat.
Sri Narsoba promised to show me his Guru later.
Accepting this reminder, I carried out Sai Baba's order and went to Deopur and
accepted anugraha. I had never met Sri Narsoba before. Next year, I learnt
that Narsoba was arriving at Bombay. V.T. As his train steamed in and came to a
stop, from his compartment he beckoned to me as I stood amidst a crowd and
showed me his Guru, an eight-year-old youth, Sripad Ramakrishna Doi Pode. Sri
Narsoba is doing "Sudhi" work; I have not met him after 1928. His
Guru is still a student (for Matriculation Exam.) at Guntur (Madras Presidency).
I will close this long
account with one instance of Baba's response to my prayer for help to
strangers. On 3-12-1923 I was seated in my house at Andheri, facing the road.
One Mr. Noel was driving his car along that road. A little girl, daughter of
Vittal, was knocked down by the car. As I saw it I prayed, "Baba, save
her". The car stopped, I went down and picked up the child and took her to
the hospital. The stopping of the car before the child was crushed was a
miracle. The break in the car was not working. Then on examination it was
found, though the break was not put on, a stone had somehow got into the gear
and that was how the car suddenly stopped in time. Looking at the injuries to
the girl, the Sub-Assistant Surgeon feared they would prove fatal. But I told
him, "Sai Baba would save her". She continued as an inpatient in the
hospital for fifteen days and she recovered her health; but her power of speech
was not restored. That continued to be her condition for nine months. Then Das
Manu came to Andheri and I told him the facts. He told me to give her Baba's
Udhi again for restoring her speech. I again gave her Udhi. The next day she
began to speak. This was most marvellous. She is alive now and speaks very
well. Baba kindly gives me opportunities of doing service to others. In 1926,
he appeared to me in a dream and bade me go and tell
Mr- K G Kothare (Bar-at-law) "not to do what he was proposing to do".
Despite the vagueness of the message. I went to him and delivered the message.
He thanked me for it and informed me that it referred to the step he had been
intending to take. He wanted to give up his Grthostasrom and become a SanyasL
He gave up the idea, at that time. (Read over and admitted to be correct).
23rd SEPT, 1936, DADYAGIARI ST., BOMBAY
sri
narayan asram, Sanyasi and disciple of Vedasrama Swami (Taraka
Muit, Durgaghat, Kashi), residing at Vaman Muth, Gangapuri Wai, (Satara
District), aged 58, says:
I knew Sai Baba, Le. heard
the name and the greatness of Sai Baba in 1910 from Das Ganu Maharaj's
kirtana. I asked him "Is Sai Baba living?" He said "Yes, at
Shirdi." In five days of that, I went to Shirdi and saw SAi Baba. In six
months thereafter, I paid Baba nine visits. I often went to him in later
years also. I was then in service, in the Customs Department and continued in
it till 1926 when I retired on pension after 31 years service. 1927-1930 I
spent in "Nar-amada Pradakshina". In 19331. I took Sanyas changing my
former name :Toser" to the present one, I came first under a Guru's
influence in 1895 whom I saw in a dream. When I went to Shirdi in 1910 and had
my contact with Sai Baba, I found that he was the same as the Guru who gave me
first inspiration (without any words) in my dream in 1895. Then I passed after
1918 into the charge of Vasudevanand Sar-aswati of Garudeshwar on the banks of
Narmada near Nanded (in Gujarat) Though Vasudevanand Saraswati left the flesh
in 1915 he had connection with Baba. I believe that Baba has left me in; his
charge. So, Vedasrama Swami of Kashi. Taraka Muth, Durgaghat, gave me deeksha
in 1931.
I mostly stay at Wai. As for my internal
progress and Sai Baba's influence on me, it is hardly a thing to be described.
Sai Baba had different ways of
dealing with different people. He was the centre and to each man he darted a
separate radius. Most cared for external things only and hardly any came to him
for the highest spiritual benefit of Atma Nishta. Hari Sitaram Dixit,
Chandorkar and Dab-hollkar were probably those who came close enough to him to
receive high teaching. Yet it is a question, if any of them got into Atma
Nishta or anywhere near that. Baba had made Dixit read Eknath's two works, as
he was but a beginner in the religious field and had to develop his bhakti
(devotion) chiefly. Of course, immediate proximity was not needed for
development under Baba. When I was at Shirdi, I would mostly go and sit away by
myself in the (Sathe) Wada and not be at the Mosque. Even at the Wada, one is
under Baba's direct influence.
As for Baba's own
state, that is a thing one can get a glimpse of from some facts. Baba had a
way of touching (with his palm) the head of the devotee who went to him. There
was no adhikari evidently to receive everything Baba could give and thus
there was none to succeed to his position. But his touch did convey certain
impulses, forces, ideas, etc. Sometimes he pressed his hand heavily on the
head as though he was crushing out some of the lower impulses of the devotee.
Sometimes he tapped, sometimes he made a pass with the palm over the head etc.
Each had its own effect—making remarkable difference in the sensations or
feelings of the devotee. Baba's touch was one means. Apart from that, he would
invisibly operate on the nature of the devotee and effect a great change in
him. He graciously conveyed to me without any words, the feeling that
differences (between various souls etc.) i.e.all differences were unreal, that
the One real thing is that which underlines all. This was after my first
visit-in 1913 or 1914 perhaps. But Baba never spoke out this truth so far as I
know. Obviously there was not competent adhtkari who had to be spoken
to in that way,.
I have not given out my
experience though Mr.Dixit and Mr.DabhoIkar asked me for it. I have never heard
Baba utter Mahavakyas or say things of Sankaracharya's Atma-bodha or
Viveka Chudamani or anything on those lines.
When I went first in 1910 no
crowds had come. Baba was mostly silent then. Very soon Bombay crowds began to
pour upon Shirdi. The Baba was being pressed into new habits and ways. Devotees
to suit their own tastes forced numerous forms and observances on
Baba and made him a mere man shining with the aid of the shows they
arranged for him. His real greatness shone by itself without forms and rigid
observances and pomp, and was shut out by ;these. These reduced Baba to earthly
grandeur.
Baba spoke to me only a few
words—but they were direct and plain words. He did not talk to me in parables.
He began to employ parable in teaching the numerous people that flocked to him.
There is a great deal of parallelism between Sri Sai of Shirdi and Akkalkote
Maharaj and that can be found by reading the life of Akkalkote Maharaj. The
latter also hardly ever spoke of Adwaitic realization. He was a greater Karmata,
(le., follower of rigid Karmamarga, the path of works) and insister on
forms than Sai Baba. Baba was trying to push people just a few steps above
their level.
Das Ganu told me that Baba
referred to one Daji Maharaj, a saintly grihastha Brahmin, who lived at
the village Dangar Takidi near Nanded (in Nizam's State) as "my brother."
That Maharaj passed away in 1934. He was practising Gayatri
Purascharan. He said one day in 1914 at Dan-gar Takidi Yesterday, Sai Baba
came here in the form of Maruti and there was a great rumbling noise at his
arrival".
My father and I are Maruti
worshippers. I installed a new Maruti image and got a temple built land
consecrated in 1918 at Ville Parle, Hanuman Street, I had to name the God, and
I called it Sai Hanuman, remembering that Sai was Hanuman. I gifted that
temple by deed to my brother. The very day this temple was consecrated at Ville
Parle, Baba gave, it seems, Rs.25 to a Brahmin named Vaze and made him perform
Satya Narayan Puja at Shirdi. People connect these two events. When I was first
visiting Shirdi, I was heterodox and could hardly be taken for a brahmin.
Regard for Samskaras grew on ;me. In never cared for Siddhis. I seldom attended
Baba's Chavadi procession even when I was at Shirdi.
I was desirous of getting Sanyas
even before I got married. I actually got it only in 1931. But the way was
being paved. My mother and wife are living;but I have no issue. Two children
were born and they passed away after a few days of existence on this earth, one
in 1900, the other in 1915. Brah-macharya is essential to Sanyasa. Tht fact
that a wife is living in the house is no impediment to my Brahmacharya. If I look
upon my mother like any other human being without special attachment, that is
no hindrance to Sanyasa. The Samskara of going through Sanyasa gave me a
great impetus. Sai Baba never spoke to me(or so far as I remember, to anyone
else) about the desirability, necessity or disadvantages of a life of Sanyasa.
About changes of caste, Ashrama.Guru, methods of Sadhana, caste observances,
etc., he had one and the same advice or prescription "Each must stick to
his lot and get on."
(Read over and found correct.)
The Guru after all is a medium,
a means to realize your own self. He gives you a push and then you have to
exert yourself and go higher and hold to your height. Sai Baba thus was a
medium though one responsible for a considerable and momentous advance in my
spiritual history. Before I went to Shirdi, one Vinayak Bhat Shadale (supported
by the Kolhapur State) whom I met in 1900 and who had made me read bits of
Yoga-Vashishta with zest was also a "medium" for me.
With one help at one
time and a second at another, one has to go on steadily and realize the self.
21st MAY, 1936.
Mrs. Manager, Holy city, says:
It is very difficult to
describe Sai Baba and our experience of him, but one may talk about some
things relating to him.
My daughter took ill when she
was fifteen months old and I was sore distressed. Just then my brother-in-law
came back from Shirdi and was sounding the high praise of Sai Baba. I then said
that if the child recovered, we should go with our child to Shirdi and pay our
respects to Sai Baba. The child recovered and we went up to fulfil our vow.
One's first impression of Sai
Baba was derived from his eyes. There was such power and penetration in his
glance that none could continue to look at his eyes. One felt that Sai Baba
was reading him, or her, through and through. Soon one lowered one's
eyes and bowed down. One felt that He was not only in one's heart, but
in every atom of one's body. A few words, a gesture would reveal to one that
Sai Baba knew all about the past, present and even future and about everything
else. There was nothing else to do for one, except to submit trustfully and to
surrender oneself to Him. And there He was to look after every minute detail,
and guide one safe through every turn and every vicissitude of life. He was the
Antaryami, call Him God or Satpurusha in Sahaja Sthithi or what
you like. But the overpowering personality was there, and in his presence no
doubts, no fears, no questioning had any place and one resigned oneself and
found that was only course, the safest and best course. From one's first entry
into His presence, one went on getting experience of His power. His
all-knowing and all-pervasive personality, His protecting care. that
shielded one, wherever one went and at any time whatsoever.
I shall give some instances of
his Antanjamitva that I personally got or learnt of in the early days of
my stay at Shirdi.
Shirdi in those days was a
neglected hamlet without any lighting, sweeping and other conveniences of
civilization.
It has had some improvement since.
But when I was there, the streets and passages were all dark and unlit at
night. One night I was walking about. But suddenly and abruptly I stopped.
There was no sound or sight to account for my stopping. For some unknown reason
I felt I must stop and I did. A little time passed and a light was brought by
some one and there Lo, and behold! at the very place where I was to have placed
my foot at the next step, there was a serpent lying quiet. Of course, if I had
put my foot, the consequences might have been very serious, if not fatal. The
light showed what the danger was that I escaped. But I could not have guessed
of its existence so near me by the use of my own powers, in the absence of the
light. Why and how had I stopped so abruptly and how did the light come in so
opportune a moment to show me the danger? The only answer is-the all-seeing
and ever watchful power and protective grace of Sai Baba. He has saved this
body of mine from death on many occasions. But these or some of these will be
mentioned later on.
To take another
instance. We used to go and sit near Sai Baba at his Mosque. Any one could go
up at the usual time, without permission asked of or introduction taken to Sai
Baba and bow before him and all there. On one occasion, as I was seated at a
short distance from Sai Baba. there came a leper to the Mosque. His disease was
far advanced. He was stinking and he had little strength left in him, so that
it was with much difficulty and very slowly, he clambered up the three steps of
the Mosque, moved on to the Dhuni (fire) and then to Sai Baba and placed
his head on Baba's feet. It took so much time for him to take his Darshan. and
I feeling the strench from him intensely, hoped he would clear off. At last
when he got down slowly carrying a small parcel wrapped up in a dirty cloth, I
felt relief and said within myself, Thank God. He is off." Sai Baba at
once darted a piercing glance at me, and I knew that he read my thought
Before the leper had gone far, Sai Baba called out and sent some one to fetch
him back. The man came. It was again the slow process of his clambering up,
emitting foul strench all the time; and as the man bowed to Baba, Baba picked
up that parcel saying "What is this7*and opened it. It contained
some "pedas," (Le, milk sweets) and Sai Baba took up a piece
and gave it to me alone of all present-and asked me to eat it. What
horror! To eat up a thing brought by the stinking leper! But it was Sai Baba's
order, and there was no option but to obey. So I ate it up. Sai Baba took
another piece and himself swallowed it and then sent the man away with the
remainder. Why he was recalled and I alone was the chosen recipient of his
peda. none then understood. But I knew full well that Sai Baba had read my
heart and was teaching me valuable lessons, (e.g.,in humility,
fraternity, sympathy, endurance and trust in His Supreme wisdom rather than in
my own notions of hygiene and sanitation for saving me from disease).
When we had difficulties to get
over, we never had to speak. We had merely to go and sit or stand in his
presence. He at once knew what the matter was and gave a direction exactly
meeting our requirements. We had our servant with us at Shirdi. He had acute
pain in his lumbar region. My husband went to Sai Baba and was standing. Some others
were also present before Sai Baba. Baba suddenly said "Hello, my leg is
paining. Great is the pain." Some one suggested that something should
be done to relieve the pain. "Yes" said Baba If green leaves are
heated and applied over it, it will go away." "What leaves,
Baba?" was the query by some one. Baba said, "These green leaves near
the Lendi" (le., steam let.) One suggested one leaf and another a
different leaf. One finally asked if it was Korphad. "Yes",
Baba said, "That is it. The leaf has to be brought, split into two,
slightly heated over the fire and applied. That is all." At once, my
husband knew that this was Baba's kind prescription for our servant. We
fetched the leaf and applied it as directed; and the servant was relieved of
his pain. Not only was he present at
all places when his physical body was in one place, say the mosque, but he was
also able to do various things with his invisible body.
My eyes have been giving me
trouble constantly. On one occasion while I was at Shirdi, they were greatly
paining me and water was freely flowing from them. In such a condition I went
and sat up before Baba. He looked at me. My eyes ceased to pain and water. But
his eyes were dropping tears. The accurate diagnosis of the disease at a glance
was wondrous enough. Still more wondrous was his curing deep seated organic
disease abruptly and suddenly without any visible application of remedy or
treatment. Scientists or medical men may disbelieve this. But having actually
experienced it in my own case and in that of others who came before Sai Baba, I
cannot disbelieve such cases and what is most pecu-liar-the drawing of diseases
on to himself by pure willpower.
These wonderful powers and
especially this wonderful nature of Sri Sai Baba with his Antaryamitva, le.,
his being inside every creature and every object animate or inanimate so as
to control all voluntary and involuntary movements of creatures and
objects, threw light on what He occasionally said of himself "I am not
at Shirdi," he would say, while he was at Shirdi. As was frequently
said, he was not confined within the three cubits length of flesh, bone and blood that people
called Sri Sai Baba. He was in every dog, cat, pig, man and woman. While we
cannot shake off the idea that we are this physical sheath or the attachment we
feel to things connected with it, he was ever free from such narrow ideas or
attachments. He seemed to be in or to be the Oversoul, the Super-consciousness,
Sahaj Samadhi,or Jnanamaya Sharir by whatever name we choose to refer to
that higher state of his.
One noticeable
difference between Sri Sai Baba and other saints struck me. I have moved with
other notable saints also. I have seen them in high Samadhi or trance condition
entirely forgetting their body and course) effacing the narrow notion of the
self confined to the body; and I have seen them later getting conscious of
their surroundings, knowing what is in our hearts and replying to us. But with
Sri Sai Baba, there was this peculiar feature. He had not to go into trance to
achieve anything or to reach any higher position or knowledge. He was every
moment exercising a double consciousness, one actively utilizing the Ego
called Sri Sai Baba and dealing with other Egos in temporal or spiritual
affairs, and the other-entirely superceeding all Egos and resting in the
position of the Universal Soul or Ego; he was exercising and manifesting all
the powers and features incidental to both the states of consciousness. Other
saints would forget their body and surondings and then return to it. But Sri
Sai Baba always was in and outside the material world. Others seemed to take
pains and by effort to trace the contents of others' minds and read their past
history. But with Sri Sai Baba this was not a matter of effort. He was in
the all knowing state always.Sai Baba was one whom some people could not
understand at all. He would talk, e.g., to a howker about some cloth brought
for making Cupnis, higgle and haggle like the most inveterate shopper at a
bazaar, and beat down the price of the cloth, say from As.8 a yard to As.5 a
yard and take, say, 40 yds. This made the hasty onlooker conclude that Sai Baba
was parsimonious, and avaricious or at any rate attached to wealth. A little
later, he(i e., Sai Baba) would pay the hawker, and then he would sometimes pay
four times the price settled. Again the hasty onlooker would conclude that Baba
was crazy, touched in the brain, or needlessly ostentatious in his misplaced
charity. In both cases, the hasty judgements would be wide of the mark and the
real reasons for Sai Baba's conduct would remain mysterious to all except those
whom he meant to enlighten.
It is not merely his power that
endeared him to his devotees. His loving care combined with those powers made
Shirdi, a veritable paradise to the devotees who went there. Directly we went
there, we felt safe, that nothing could harm us. When I went and sat in his
presence,/ always forget my pain-nay the body itself with all mundane
concerns and anxieties. Hours would pass and I would be in blissful unconsciousness
of their passing. That was a unique experience-shared, I believe, by, all his
real devotees. He was all in all and the All for us. We never could think of
his having limitations. Now that he has passed away, I feel what a terrible
loss it is, as I can no longer pass hours together in blissful unconsciousness
of time and affairs at his feet. We feel we have lost our soul; our bodies
alone are left to us now. Yet it would not be true to say that he has
altogether vanished. He is still living now and we have ample proof of his
powers and protecting care in many matters of and on; though the assurance we
derive from these about his continuance can never compare with the bliss we
felt in his presence when he was in the physical body. I shall proceed to give
some instances of his active care for us and of the help he has rendered to us
after dropping his physical sheath.
I was suffering for over a
month during summer of 1915 with a splitting neuralgic headache; we were
at Pan-chgani, a sanatorium, and we tried a number of remedies. It was all to
no purpose. I felt I must die, With that feeling. I resolved to go to Shirdi,
so that I may have the privilege of dying at Baba's feet; and in spite of some
objections raised by my husband at first, we moved on to Kopergaon and came to
the river Godavari which we had to cross. It struck me at once that I should
bathe in the holy river as anyhow I was going to die soon. A cold bath might
increase my pain and accelerate death. Well, so much the better, I had my bath.
Well? Judge of our surprise! The bath over, I came out and the headache instead
of getting aggravated, left me at once and for ever. That long standing scourge
left me for good by that bath, even though a cold bath when the headache was on
was previously totally impracticable and a terror to me. This cure was surely
due to Sri Sai.
In 1927, when I was six months
with child, we, (le.t our whole family) started for Shirdi;
shortly thereafter my child died in the womb, and no delivery followed for
days. My features were getting blue. I was clearly having blood poisoned.
There was no medical help or midwife at Shirdi; we, however, got some medicines
from Ahmednagar. They were of no avail. My husband went to Sakori and prayed to
Sri Upas-ani-Baba to help me. The latter merely said "You have the best
doctor and best nurse there, (meaning of course, Sri Sai Baba}. Why do you
come to me?" The child remained for days dead in my womb.and I was
unconscious. What happened thereafter and how I delivered, I do not remember.
But my husband told me(Mr, Manager confirms this) that in my unconscious
state, I was speaking and giving directions as to what steps were to be taken
besides applying Udhi and Tirth of Sri Sai Baba. These directions were followed
and every thing inside was expelled (especially later on through glandular
swellings). Yet, for one more month I continued unconscious and at last
recovered full consciousness and health. This was a clear case of Sri Sai
Baba's help{to save my life) nine years after he entered into Mahasamadhi.
Sri Sai Baba did not found any
Math or Institution and therefore left no one to occupy the Gadi he sat
on.
Sri Sai Baba's qualities
shine out of his own conduct and his virtues are worthy of mention. His
kindness would be amply borne out by the incidents already mentioned. Many other
incidents known to and experienced by all who came to him can be mentioned
which show that it extended far beyond Shirdi-thousands of miles away
even-even to Europe, when his devotees were facing danger in the Great-War in
1914-19. But he was also Just and
impartial, while he was kind. If the occasion called for it, he said, one
should sacrifice one's own child. His serene impartiality knew no difference
between the king and a beggar. All were equal in his eyes. He was never
obsequious to the rich and high placed, nor supercilious and contemptuous to
the lowly. Revenue Commissioners and Collectors have called to see him, and
lower officials in numbers, e.g., D. Os, D. C.s, Mamlatdars, etc. But wealth
and position were no special grounds of preference or differential treatment
with him. His accessibility to all and
at all hours practically was a remarkable feature of his. "My Darbar is
always open," he used to say- "at all hours." He had
nothing to fear from scrutiny, and nothing shameful to conceal. And his actions
were open and above board,
Another distinguishing feature
of his life was Freedom from care and anxiety.
He had no interests to serve or protect, no institution to seek
support for or maintain; no acquisitions to safeguard; no private property to
feel anxious about. Everything got was quickly disposed of. He lived on
the begged and freely offered food. He
daily collected Dakshina - of
that a further detail may be given later on.
But he spent it freely and liberally.
During the last nine years or so of his life, he was daily giving Rs.
110 away to Tatya and Bade Baba. Each
day's earning were depleted in no time. And when he died, he left in his pocket
just the amount needed to cover his funeral expenses. His self-control and equanimity may be
mentioned in this connection. He was
far too lofty to care for trivial things.
His palate, like his other senses, was so strictly under his control
that none ever found him show any trace of desire for anything, so far as I
know.
His generosity may next be
mentioned. Besides Rs. 110 daily paid to some, he would scatter money and
gifts. Some would say it was Rs. 300 daily-fancying that untruth or exaggeration
is needed to set out Baba's glory. But his greatness needed no such untruth or
exaggeration to set it off. A few actual facts would suffice to establish his
greatness beyond question. Coming to the question of his generosity, we may
state what we have seen Bhajan parties (Hindus) and Fakirs would come
and would be liberally supplied.
His methods of imparting
spiritual benefit and his religious ideas were hardly brought to others'
notice. He would speak of God as any other religious and pious man might te.,
rarely, and with feeling. His religious practice was hardly noticeable. He
would sit in the mornings near his Dhuni ie., fire and wave his arms and
fingers about, making gestures which conveyed no meaning to us, and
saying..."Haq", te., God.
Purity, Strength, Regularity
and Self-denial one noticed about him always. He would always beg his food.
Even during his illness, he never lay bedridden, but would get up and go round
to beg his food. He would beg for food, only in the accustomed quarters and to a
limited extent. And out of his begged food, he ate only a little and the rest
he would give away.
There may be some who complain
that even the ordinary talk of Sal Baba was meaningless jargon. So it was no
doubt-to them-and was intended to be that. "Jaya Mani Jaisa Bhav, Taya
Taisa Anubhav." But those who were intended to be benefited by that
talk would find their full and vast significance. He did not want comforts to
be provided for him. When the Mosque was sought to be repaired- it was first a
rumbling old dirty dilapidated building badly needing re-pairs, he objected and
put it off. It was by the devotees' insistence and by their conducting the
repairs at night when he was sleeping in the Chavadi, that the reconstruction
was pushed through.
Besides Upasani Maharaj,
we met many noteworthy persons at Shirdi. Radhakrishna Ayi, a Brahmin widow,
was looking after the requirements of Sri Sai Baba's Arati, etc. She ordered
people to get things and was held in great respect; when we went there in 1915
or so, Sri Sai Baba told us to go to Ayi, and we went to her for accommodation.
But Ayi gave it on the strict condition that I should do all the manual labour
she might ask of me, I agreed and did the work as required. Ayi related the
history of my past life and had wonderful powers of thought-reading and
claire voyance. When some unusual order came from Baba that such and such a
dish was wanted, she would keep it ready and supply it at once. When some
message came for me, she read off my mind the reply I wanted to give and gave
the reply herself. She was deeply devoted to Sri Sai Baba, and rendered great
service to his Samsthan. Yet it must be admitted that Ayi had a very sharp
tongue and many found her uncompanionable. But Sri Sai Baba put us there to
develop our power of endurance, perhaps.
Sri Sai Baba's methods of
giving spiritual help to visitors were not usual once. There was no Upadesh
Mantra given. He never talked of Yoga, Pranayam and Kundalini. But when
anything went wrong to one pursuing some Marga, he would come to Sri Sai
Baba and would be helped. There was a man who had practised Asan and Pranayam
and the poor man's system broke down. He was passing blood in his motions. So
he came to Sri Sai Baba and stayed. After a while his health was restored during
his stay at Shirdi.
4 May, 1936, POONA.
raghuvir
B. purandhare, s/o
Bhaskar Purandhare. aged 60, Brahmin, Deshasth Shukla Yajur Vedi (Kelva Mahim,
Thana Dist - originally) now at Bandra. Retired clerk of G.I.P. Rly, Sainath
Ashram, 59-B, Perry Road, Bandra, state :
I heard first of Sai Baba in
1909 and went to see him. I was always desirous of association with
Sadhus-saintly people. I heard he was a Saint, so I felt attracted to him. He
appeared in my dream and called me to Shirdi. At that time my elder daughter
(aged then six months) was very ill and so my mother objected to my going. I
still persisted in going to Shirdi and I took my wife, that child and my mother
with me to Shirdi. I remained there (first visit) for thirteen days. On the
third day of my visit, the child got alright. Baba did not permit me to go back
till the thirteenth day. I did not ask him about any matter. He told my mother
that for seven centuries, he (Sai Baba) was connected with me. "I will
not forget him-I will always remember him even if he is away more than 2000
miles . I will not eat even a bit without him," said Baba.
Then I started away to Nasik
with his permission. We went back to Dadar where I was living. My wife got an
attack of cholera and the doctor gave her up as hopeless. I gave Baba's Udhi
and Tirtha to her. I saw Baba at the side of Datta Mandir in front of my Dadar
house and he ordered me to give the Udhi and Tirtha and so I gave her the Udhi
and Tirtha. Half an hour later, she had recovered sufficient warmth and the
doctor felt hopeful of her recovery and she recovered. Since then I visited
Baba very often and stayed long periods at Shirdi in obedience to Baba's order.
Baba would occasionally ask Mr. H.S. Dixit to write to me to go over. I have
visited Baba often with Dixit.
I went with no worldly motives,
though I was very poor; I was an orphan. He told me to continue my previous
Upasana. I was and am fond of worshipping Vishnu and of prayers. I continued
the same. He asked me several times for Rs. 2 only. Once I asked him what for
he asked always for Rs. 2. He then said " It is not these Rupees I
want. I want Nishta, le., concentrated faith and Saburi (patience)." I
replied I had given these-faith in him and was patiently awaiting progress.
He told me to keep up Nishta and to be strict and anxious to fulfil
all promises I made. "You should have truth always with you. Then I will
be always with you, wherever you are and at all times." I promised to
try my best and wanted his help for controlling my mind. "Please get that
done by me" I told him. He agreed. All this was at my very first visit. He
then told me to buy my own-house. I had only Rs. 35 salary. By his grace, in
three years time I got the house. At once as soon as he said "Buy," I
purchased a plot and began to build and in three years, the building was finished
at Bandra- wherein I am still living. "Do not ask for a single pie from
anyone. I will help you myself." I was slow at first in building. He
threw stones at me for my delay. Nana S.C. and H.S. Dixit offered to build it
for me. But Baba would not permit it. I then took a loan from my office of Rs.
500 and the built it. It was a lonely building in a field. Baba said that he
was sitting himself there and guarding me and my young wife. So I stayed
on. I lost my wife in 1920.
He
often insisted on my adherence to truth. I am now joint-treasurer
of Baba's Samsthan, After Baba's demise, he would appear to me and order me to
go and stay at Shirdi and attend to duties, relating to Samsthan. I see and
recognize his control over me in all details of what I have to do and am doing.
He directed me to co-operate
with Kaka Saheb Dixit (le., H.S. Dixit) and told Kaka Saheb to
cooperate with me. We two acted together as intimates.
He never talked to me of Dhyana.
He never asked anybody to pray to him only. "Continue your usual
prayers, be it to Shanker or to Vishnu," he said. He used to give Darshan
to the devotee in that form, e.g., S. or V. or Goddess, whichever the
devotee adored.
About 1913 - My mother was long
pressing me to go to Pandharpur. I did not mention the matter to Baba to get
the necessary permission. Baba himself broached the subject of going to
Pandharpur and asked her when she was hoping to start. Then Baba gave my wife
and mother Darshan of himself as Vithoba and Rukmai, at Shirdi Masjid. They
were highly pleased and did not want to go to Pandharpur. He often asked her
afterwards when she would go to Pandharpur. She always replied thereafter that
her God was there at Shirdi which was her Pandharpur.[4][4]
When my wife was ill once before her delivery, Baba appeared in a dream
and applied Udhi and she got up and cried, "Baba is come and applying
Udhi fresh and hot from the Dhuni. My body is burning. So get up." She got
alright. Like this, Baba has appeared several times.
When in great difficulty, I
always cried before his picture at home and he would then appear before me at
once and comfort me. Nana S.C. told me of Baba's sending a man with Udhi to
help his daughter in her delivery in ill-health at jamner; that a tongawalla
and horses-not sent by him fetched the messenger and disappeared. That
messenger is a Ramgir Gosavi still alive at Shirdi. Baba used to call him
Babugir. Nana's two sons, Babu and Bapu, are at Kalyan in "Chan-dorkar
Wada, Kalyan." A daughter of his is living at Poona. Nana was proud of his
Sanskrit knowledge. Sai Baba asked him to explain, and he did. Baba corrected
him and explained it better. This is mentioned in (Satchar-itra) 2 ch. on that
matter: Ch. 31,32, & 33 of "Bhakta Lilamrit" by D.G. and I Ch. in "Santa Katamrit" by
D.G.; deal with Sai Baba and "Bhavartha Deepika" by Dabholkar
Sri Sai never talked in my
presence about Adwaita, etc. He said always "Allah will Protect,"
"God protects us all, the poor etc.[5][5]"
He never said in my presence
that He (Sai) is in all. But he often identified himself with God.
He said "whoever steps
into the Masjid, reaches his
goal, If you act in a good, way, good really will follow."
I do not remember his talking
of Pranayama, Kundal-ini, etc., and I never cared for these. N.S.Chandorkar
said, Baba knew Sanskrit. Baba took up Bhagavata, etc., and pointed out
passages to people as specially suitable for them. This supports N.S.C.
Baba's foreknowledge of his own
death:
Two years before 1918 Dusserah,
Le., Dusserah of 1916 Baba burnt all his Kupny, langote and kerchief
which he took off saying "This is my Simollangan".
People make Shami worship and
present Shami leaves to each other and cross their frontier, as though they
were having a successful raid on that day. When people asked him why he burnt
out his clothes on this special holiday, he said, "This is my
Simolanghan," i,e., "crossing the border." Two hours
later, he wore new clothes, Kupni, langotee and headkerchief - just as all
people wear new clothes on that day. He remained two hours naked after burning
the clothes he wore and was fierce. People forced him to wear these new clothes
then, which were always ready by the dozen.
Baba told Ramachandra Dada
Patel (who was ill then) that Tatya Patel - the head of his family - 'would go
away on this day, after two years'. Two years after that, Tatya was seriously
ill. Baba also was ill for a week before Dusserah; Baba gave up the body and
Tatya recovered; So people say that Baba gave up his own life to save Tatya's, Le.,
in exchange of Tatya's. Such examples we find in the lives of other
saints. Even now, Baba is saving life. Here is an instance.
In 1932 - I was hopelessly ill
of Sciatica and Rheumatism. I then saw Yama's dutas near me. But Sai Baba came
up, sat on my bed, took my hand on his knee and prevented Yamadutas touching me
or my bed. I was saved.
I was very passionate, i e.,
hot tempered. He told me often "If anybody comes and abuses you or
punishes you, do not quarrel with him. If you cannot endure it, speak a simple
word or two or else go away from the place. But do not battle with him and
behave like that. I feel sick and disgusted when you quarrel with
others. He said this to me and to others also several times.
Twelve or fifteen days before
S.'s death, he drove away myself and Dixit to Bombay. He told us, ' I will go
further and you follow me." He gave
us permission to go, at the Masjid saying, "my Turbat (Tomb) will speak:
my name also will speak, my mutti, i.e., clay will give you replies" and
told us to clear away. We went away in a bullock cart. He had no disease at the
time and we did not expect his death then. He had spoken these words previously
and we did not understand their import or importance. Baba never talked in my
presence of the goal of life or about Mukti, or Swarga or Paradise. He said
once "I will take my Kaka in Vimana."
In 1926 on an Ekadasi in
perfect peace and talking of Baba, Kaka Dixit suddenly expired. Baba has often
said to me and to others, "He who is mine, even if he dies 1000 miles off,
I will drag him to myself just as we draw a sparrow with a thread" and to
many people he said "I will not allow my man to get away from me." I
saw some devotees dying at Shirdi on Ekadasi. They must have got Swarga thus.
Baba did not, to my knowledge, describe Kylash, Vykuntha, Swarga or Mok-sha.
In 1914-6 or so, Baba was asked
by a lady, "When will I get a good birth?.
Baba: "In your next birth." Next day,
she jumped into a well to end her life but was saved. He occasionally foretold
the future. I never asked about my own future. Taking in Vimana" means
Sadgati.
Baba advised one Sagun Meru
Naik to put some ghee on the rice and place the rice with ghee in the Dhuni
(fire) as an offering and then bring the rest to him. This was in his (Sai
Baba's) lifetime. Ever since then, S.M.N is doing this. Baba ate that food.
That food was brought from his (S.M.N's) own house. Previous to that, his Naivedya
had no ghee. The Naivedya is still continued by that man. (I have not seen Baba
eating animal food). He told Fakirs to utter Fatya when Moslems made offerings.
Once he asked me to give him
all the old copper coins I had. I gave him all I had. I don't know what he did
with them. He had old coins tied neatly in a cloth (so as not to make any
jingling noise) and keep them in his side pockets. He asked me for Dakshina. I
gave up everything. Once I thought I had nothing left of all my coins. Then
Baba said, "you have still a two anna piece in your pocket. See." I
saw and found it and gave him that also. He used to completely exhaust the
finances of many in this way. I do not know with what object he did that. Some
people asked him why he wanted so much money. Baba replied. "I am not
asking of every one. I ask only from the man whom the Fakir (God) points out.
But in exchange, I have to give that man ten times the money for my own use. I
have no family etc." He used to give the money freely to all people, singers,
tamashi. Fakirs, etc. He used to bring lots of fuel for his Dhunimayi -mother
fire at the Dwarkamayi.
The Tulasi grove
(Brindavan) at the mosque was put up after 1909, 1911 or 1912. We all helped in
that. The Mantap (or Tin shed) in front of the Masjid was put up in 1912. G.S.
Khaparde explained Panchadashi, etc., in Sathe's Wada. Upasani Baba also
attended there. I never attended, as I was busy with works always. Balvant
Ramachandra Noolkar was a retired SubJudge. He came, lived and died at Shirdi.
Sai Baba was seriously ill in
1915. He had Asthma. He would not eat anything then. He was breathing hard; I
cried. Baba asked me "Why cry?" I said "I cannot see this state
of yours. Baba said, "Don't fear. In two or four days I will be alright,
Allah has given me this sickness and he will make me alright, within that
period. You need not cry. I was remembering you the last two or three days and
told Kaka to write to you to come." Kaka did not write. Sai Baba said
"Do not write, he is coming himself. In fact, some how I went up during
his illness, not knowing he was ill. He never took medicines for his illness as
a rule. Even during his illness, he was supported and carried by the devotees
to his begging place. There he would beg and come back and yet not eat the
food. He carried on his usual routine of begging, lending, etc., even during
all that illness. One day, during his illness, he climbed up the terrace of one
house through a staircase, then went over to the next house terrace and over
Radhakrishna's. Then a man lifted him up and brought him down to the ground and
that man was paid by Baba, 3 or 4 rupees. Baba then said. "We must not get
the labour of anyone for nothing." I saw all this. Ambulance-chair was
then brought for him, but he never used it. Malegaonkar Fakir Baba (called Bade
Baba. Bade Mia by Sai Baba) was getting most moneys.
In 1920 when my wife was
seriously ill of influenza, she felt sorry, she could not attend the Urs
Ramanavami. That night Sai Baba appeared in her dream and said "Do not cry.
I will take you for the Urs." She got slightly better next morning and
narrated this to me. Illness still continued and she expired on Ramanavami
Crying "Baba, Baba" to the last. On the Ramanavami flag processions:
10 A.M., 12 Noon: Hindi Kirtan of Ram Janma begins after procession ends and
flags are hoisted. Then Moslems begin reading their quran. They would take Sai
Baba's sandals and go round with it in procession. We, Hindus, would accompany
it. They would accompany our flag procession, so in the Arati it is recited
that Sai Baba has taken birth to obliterate difference between Hindus and
Mohammedans etc.. I saw he had a hole in his ear and when he bathed naked, he
had not been circumcised, so far as I could see. Megha worshipped Sai Baba as
"Shanker" standing on one leg. Sai Baba told him in a dream to draw
the figure of a Trisul on the wall of Sathe's Wada in which Megha lived. Megha
did so. A lingam was added soon after and is still there, with Sai Baba's
permission and was worshipped by Megha.
Megha narrated an incident that
he wanted to give Sai Baba a Gangasnan, Le., a bath in the water of
Ganges (Go-davari). But Baba said, "Wet this head only. Head is the chief.
Put a little water on it." But Megha went to Godavari at Kopergoan and
brought a tubful of water and poured it all over Sai Baba's body. However only
the head was wetted. Even the clothes were not wetted. I did not see this. I
have heard Sai Baba sing a song once or twice. He would gladly hear people sing
to him.
Occasionally, what Sai Baba
talked to us, would be found when we went at once to hear Pothi, i.e., the
reading of sacred works at Sathe's Wada where Bapu Jog read Eknathi Bhagvat. I
had several experiences of the sort. I cannot remember details of even one
instance.
5TH MAY, 1936
Baba used to be near the Dhuni,
early morning facing south, leaning on a post and doing something. I cannot say
what. People were not allowed to go near, le,, even 50 feet. The
Sevakaries could cany on their usual service or work of clearing, replenishing
fuel for Dhunl, etc. No others could go so near as they. He used to utter words
like Yade Haq. They were seldom clear or audible to us at some distance. Allah
Malik, Allah Vali Hai, Le., God is the Master and Protector, he used to
say often and at all times.
I once got leave from
office at Bandra and from my mother to go. The next evening I had to start for
Shirdi. But during the night, Sai Baba appeared to me in my dream and said,
'Don't come.'I wondered why. The morning after I was to have left, there was a
strike in the workshop. If I had left overnight as I first proposed my officers
would have suspected me to be at the bottom of the strike and I would be in trouble. Sai Baba saved me from that.
Yeshwantrao, grandson of
Raghunath Mukund, Engineer, went with me to Sai Baba in 1911 or 1912 at Ashad
Guru Purnima when cholera was raging in Shirdi. He did not wish to return
before I did. But Baba told him to go and gave him his udhi. But he did not
wish to start. He stayed on though I also told him to go since he had leave of
Baba. That night he had an attack of cholera to which he succumbed at Shirdi
the next morning. Sai Baba went to Megha, when the later was dying, shed tears
there and covered the corpse with flowers and went to the funeral ground where Megha's
corpse was burnt. Megha lay ill for two or three days before death. Baba used
to give him Udhi then.
Once Sai Baba prevented me from
going away to Bombay even after 4.30 P.M. The last train at Kopergoan for
Manmad would leave at 6.30 P.M. It was a Bazaar day (Monday). I got a bullock
cart. Baba told Rege to go with me. We reached the river at 6.45 P.M. and
reached the Kopergaon station at about 7.45 P.M. The train had gone away. There
was a special train, however, running that night which stopped at 8.15 P.M. at
Kopergaon and took us to Manmad and thence we reached our homes. There were no
trains to Manmad from Kopergoan at night, i.e.,after 6.30.P.M. in those days.
On the very first occasion of
my seeing Baba, he told me to go to "Sala". Mr. Dixit explained to me
that "Sala" was the residence of Radhakrishna Ayi. I went there. She
did not open the door, but inquired from within who I was, etc. I replied. But
she would not let me in. After waiting for about ten minutes, I went to the
Masjid. Baba asked me if I went to "Sala". I said I did but had been
kept outside the bolted door by Ayi. Baba told me to go again. I obeyed. This
time Ayi opened the door, fell at my feet, held my feet fast and was crying. I
was greatly puzzled, as I had not known her nature. But from that day forward,
she loved me up to her death, with a deep motherly love. Thenceforward, she was
all in all to me. I spent every minute of my time at Shirdi in service to Sai
Baba, in accordance with the directions of Ayi. She made me work hard all day
long for Baba, mostly at her residence, often at Masjid and elsewhere.
Radhakrishna Ayi was a personality of a strange sort. She would sing charmingly
and with deep emotion. Suddenly, she would break into laughter or melt into
tears and either continue slowly with choked voice or stop the song altogether
by her sobs.
Often Baba detained me at
Shirdi, even after my leave expired. In 1912. e.g., he thus detained me.
When Syama or anyone mentioned that I had to go back lest my boss should find
fault with me, Baba would reply "I am his boss" and keep me on. Thus
in that year after long overstaying my leave, I returned and went at 1 P.M. on
a Thursday to the office. The foreman of the shop called upon me to explain and
reported about my absence without leave. I handed him my resignation. My
officer, Mr. Wilson, the Deputy Superintendent, sent for me and asked me where
I had been. I said I was at Shirdi. He knew everything, tore my resignation
paper and put it into the waste paper basket. The foreman was discontented but
was powerless to do any harm. The Chief told the foreman that I was not his , Le.,
the foreman's servant or subordinate. In six months time I was promoted and
that foreman became my subordinate.
17TH OCTOBER, 1936.
rao
saheb yeshwant janardan galwankar, B.A., Brahmin, Landholder and
Superintendent, Home department, Secretariat, Bombay, aged 51, living at
Turner Road, Bandra (Bombay 20), says:
I visited Sai Baba in
1911 first. I went because my father-in-law. Mr. Dabholkar and other relations,
went to Baba. I had heard of his saintliness but was not very serious
personally to benefit by the visit either temporally or spiritually. I went
thus four or five times. But gradually my interest increased. He appeared in my
dream and asked for Rs. 2 dakshina. When I woke up, I resolved to send it and I
sent Rs. 2 M.O to Baba at Shirdi. In that dream, he gave me two valuable
directions, first,i.e., behave with probity and integrity: secondly, be chaste,
be sexually pure. I have followed these directions with great care and zeal.
Then on one occasion, it was perhaps 1917, when I went to Shirdi, he placed his
palm over my head and that had a strange effect on me. I forgot myself and all
surroundings and passed into as ecstatic condition. Then, it seems, Baba was
telling others present (as I was told afterwards) that I was a soul
characterized by integrity and purity, that I went through certain forms,
states and conditions in my previous births (which he described), that he placed
me in my present mother's womb in this birth and that I had still retained my
integrity and purity.
I went to him during my
Christmas or other vacations. He never made me overstay my leave. I have full
faith in him. He has, however, given me neither Adwaitic self-realisation nor
any other teaching on ethical or religious matters- except what I have stated
already. I have, however, heard him say at one of my visits to Shirdi, i.e., I
am not (confined) within this body of 3 1/2 cubits- height, I am everywhere.
See me in every place." I believe that all my studies are directed by him,
and I go on studying Gita, Bhagavata, Le., Eka-dashaskandha of Ekanath.
But I was not directed by him to study them, in the way in which he directed
Jog, H.S.Dixit, etc., I am sorry I made so little use of him, to get into
contact with him before he attained Mahasamadhi. I was much younger and,
therefore, not so serious-minded then as I am now. I found also few among those
who approached him, fit enough to take to self-realisation. Hardly any soared
so high. Even up to other spiritual and levels few soared.
As for dakshinas, when I went
to him first, I started from my lodgings to go to his Mosque. But on the way I
recollected that he would ask for dakshina. So I went back and took Rs.2, in
order that I might pay it to him. When I was with him at the Mosque, he asked
me for dakshina. I paid him the Rs.2, and he did not ask me for more. I was
glad to note his Antarjnana of my intention and preparation to pay him Rs.2,
and his kindness in accepting that amount. Baba has been kind to me. I am
perfectly content to continue in the state in which I am placed.
(Some years back) In 1921.
perhaps, I started with my family to Prayag and Kashi. At Prayag, I was taken
to all holy spots. At Bharadwajashrama, my heart was touched and I prayed to
Sai Baba to give me the sight of some Sant. I had told my guide also, that
besides seeing holy spots, I was anxious to see holy Sants. Within a few
minutes after we left Bharadwaja's Ashram, the guide stopped our Tongas and
pointed to a venerable Saint, "Whose beard descending swept his aged
breast." The guide stated that rarely, once in some years or so, that
Saint would visit Prayag, that his Saintliness was widely known, that he would
not allow people to approach him and that he would accept no money. Seeing
him, so soon after my prayer for the sight of a Saint, my heart was all aglow
and I went near enough to him, despite my guide's protests. The Sant far from
being angry, welcomed me with arms raised by way of blessing and said
"Come, child." My wife, mother and other ladies also approached
despite my guide's objections. They too were well received and blessed by him.
Then I bethought myself what gifts I should give. I had no flower, fruit or eatable
with me. I found three annas in my pocket and gave it to him. Much to the
surprise of my guide and contrary to his custom, he received the annas, looked
at the coins with a pleased countenance and pocketed them. I felt that it was
Sai Baba that gave me this welcome and accepted dakshina.
Since I got ecstasy by Baba's
blessing, I began to pay more attention to Adhyatma, le., spiritual side
of my existence. Then came the second stage in 1932. I had a dream then. Baba
came to me in that dream and asked me, "What do you want?" I replied.
"I want to get Prem,i.e., Love, that and that alone". Baba blessed me
with Prem and disappeared. Ever since then, I have had spells of Prem gushing
through me - sometimes while I meditate, sometimes while I am reading, etc.
5TH NOVEMBER, 1936, SHIRDI
abdullah
jan, originally of Tarbella. Hazara District, near Peshawar,
Muhammadan, Pathan, living for years at Korhale near Sakori, aged 40, says:
I had left Tarbella when
I was quite a boy. I had none to
support me. I wished to go abroad and see Mecca, etc. So I travelled down south
upto Manmad. From there some one who took interest in me said that I could
easily go to Bombay and, then to Mecca, etc. But I was informed (in 1913 when I
was at Haripur on the way to Manmad) that Sai Baba was a great person at Shirdi
who was liberally showering moneys on fakirs and would send me to Mecca, if I
wanted. So I went to Shirdi. As I entered the gate of Masjid, Baba was in the
main building. I looked at Him and He at me. Our eyes met. At once I felt that
Sai was indeed my Guru. I stayed on at Shirdi. He fed me and other fakirs
abundantly and I resolved to stay on and lead an easy life at Shirdi with him.
This was in 1913. I was not taking a serious view of life then, because I was
so young. My stay with Baba brought about some changes in my mentality. When I
came to Shirdi, I regarded Hindus as enemies of mine. After remaining about
three years with Baba. this feeling of animist passed away and I was viewing
Hindus as my brethren. Now, for instance, I see with regret that at Bombay,
Hindus wish to destroy Moslems and their Mosques, and Moslems wish to destroy
Hindus and their temples. If both succeed in wiping out each other they will
only make room for persons of other faiths to establish themselves in the place
of these two.
Baba passed away when I was
aged 22 and so did not benefit me on the religious side in any appreciable way.
I was feeling disappointed and I set out on my travels. In 1926, I was going
back north. There in the Swat Valley, (Malekhand Agency), I found the tomb of a
great Saint, Akun Baba who was a Sayyad or direct descendant of Mohammed. It is
reported of him that when Lord Roberts was advancing westwards with a view to
quell the Moslem tribes there, he felt that he could not move one foot further.
It is said that Akun Baba, by his magical power, locked up Lord Roberts in a
hill for 3 months and 11 days and Lord Roberts communicated to Queen Victoria
(the British Government) this predicament of his. Akun Baba's powers were
widely talked of in those days and I lay down one night near his tomb praying
that he might be pleased to take me under his wings and help me as Sai Baba had
not given me help. During the night, I had a dream wherein I saw not Akun Baba
but Sai Baba. Sai Baba was seated on a chair near my head, as I lay there. Baba
did not speak. When I woke, I recollected this dream or vision and found that I
was still under Sai Baba's care. I had not addressed him- but only addressed
Akun Baba, when I went to sleep there. Yet he, Sai Baba, was kind enough to
come to me of his own accord, (to help me) into Swat Valley, 1,500 miles off
Shirdi. My idea that Sai Baba had deceived me by giving me no help during the
five years I was with him at Shirdi was evidently not right. I got more faith
in Baba from the time of that dream or vision in the Swat Valley. I returned
back to this side and I have full faith in him now. (I am married since 1924
and live with my family at Koshale, four miles from here). Baba appears before
me once in two or four years. I moralise on the past sometimes and see the
vanity of my poor existence. Baba was surrounded by crowds in his lifetime and
it was hard to find room in the Mosque on account of these crowds. What a
number of dogs, etc., were swarming round him! Now there are very few men and
hardly any dogs to be seen at the Mosque which is as a rule deserted. If
Baba's splendour was so short-lived and if it faded away so quickly, what of
me, a poor gnat?
I have heard of or seen no
"Rohillas" staying with Baba. But I have known and heard of some
intolerant Pa-thans who came to him. The late Baba Saheb. le., R.A.Tarkhad,
told me of an incident in his life. He was sleeping one night at the Chavadi
by the side of Baba. One Mir Jaman of Kandahar was then with Baba as a recent
visitor. Suddenly, one night, at about 3 A.M. Mir Jaman got up and told Baba
that the Hindus were spoiling him, and Maham-medan faith, and asked Baba if he
would permit him, le., Mir Jaman, to take the sword and strike away at
the throats of all the Hindus there and effect Baba's release. R.A. Tarkhad
listened with fear and wondered if the wretch meant really to murder him in
cold blood. Sai Baba, however, placated Mir Jaman by saying that he (Baba) was
pagal, Le., mad and the Hindus worshipping him there were mad, that he
was responsible for their worshipping him (contrary to the custom and tenets
of the Islamic faith) and not they for his mad state, and that it was his
throat that should be cut by Mir Jaman, if he wanted to cut any throats and not
theirs. Thereafter, Mir Jaman kept quiet.
There was another
intolerant Moslem, named Abdullah Khan of Nagpur, who stayed sometime (three or
four months) with Baba. He was a journalist and familiar with Buty, Mahatma
Gandhi, etc. He was a Hindustani pathan and not a Rohilla. He died at
Ahmednagar. During his stay at Shirdi, he was occasionally complaining that
Baba had deceived him. Once this man beat Nana Chopdar and was charged before
the Kopergaon Magistrate. He was convicted and fined. He had no money to pay
the fine of Rs. 15 and no security to oifer and so was in jail for a while.
Then Buty sent him Rs. 15. It seems that he declined it saying, that "he
that deceived me should pay the Rs. 15 and no others." Then Baba sent Rs.
15 out on his own pocket and got him released. I learnt that this man once told
Baba, "I see that you are violating the principles of Islam by what goes
on here and that your throat should be cut". At that, it seems, Baba
laughed and then the man begged pardon of Baba, at which again Baba laughed.
When Baba was alive, I heard
him say to someone who feared that Baba would pass away and with him all his
work and influence ‘Hunadande Hanin’ which is Mahratti for "From within
the tomb I will beat with sticks." le.t that death of
his body will not terminate his influence or activity.
20TH OCTOBER, 1936.
Chakra
Narayana, christian, aged about 50, Reader to Police Deputy
Superintendent, Thana, says:
I was Police Fouzdar at
Kopergaon when Baba passed away (October 1918). I was not a believer in Baba.
We were watching Baba through our men. Even though I watched him sceptically,
the result was to create in me a high regard for him. First and foremost was
the fact that he was not moved by women or wealth. -Many women would come to
him and place their heads on his feet and sit before him. But he was unmoved;
he would not care to cast one glance of admiration, or of lust at them. He was
clearly and unmistakably unattached. About money also, we watched him. People
voluntarily gave him money. If any did not give him money, Baba would not curse
or hate or be displeased with him. The same held good about his begging for
bread. He did not care for what he got. Whatever he got, he scattered with a
liberal hand. When he died, we took possession of his cash; that was only Rs.
16. Yet daily he was paying or giving away hundreds of rupees. Often we noticed
that his receipts were smaller than his disbursements. Wherefrom came the excess
for him to disburse or pay? We could not make out. This made me conclude that
he had divine powers.
Again his behaviour towards all
religions was noble. He would never decry or depreciate any religion or person
belonging to any caste, groups or position. When I went there, he was told
that the Fouzdar was a Christian. "What of that?" was his reply.
"He is my brother." His powers were marvellous. A Police Officer went
to him; Baba asked him for dakshina. The Officer replied that he had nothing.
Baba then said, "See your purse. There is a fifty rupee note in it."
The note was then produced and offered to Baba. But Baba wanted only a small
amount out of it and told him to keep the balance, as he would soon be in
trouble and need it. So Indeed it happened. Soon after this visit, the Officer
got into trouble and had to use that balance to extricate himself. After thus
escaping from the trouble, the grateful Officer sent the balance to Shirdi.
I helped at the time when
Baba's properties were attached at his death. Statements were taken from the
public as to the disposal of the property, and the Mamlatdar Magistrate issued
orders based upon the statements. This saved much trouble to the Samasthan.
Baba's Udhi has cured many cases of Illness.
26TH SEPTEMBER, 1936. BANDRA.
joseph
fouzdar, Retired Fouzdar, Christian, 46, Turner Road, Bandra, says:
I never went to Shirdi. But
from friends here I heard of him and I have his picture here with me. I do not
worship the picture or Sai Baba. I regard him as a Saint. He had great power.
In 1917, Norvekar
(Gajanan) was ill. His son took Rs. 500
and paid it to Baba. Baba on receiving it began to quiver with fever. When
asked for an explanation, Baba said, "When we want to do anything for
others we have to take on ourselves burdens and responsibilities." Then
shortly thereafter Gajanan Norvekar was cured of his fever.
Once I had a very difficult
criminal case to detect, I prayed for help. Sal Baba came to me in a dream and
gave me directions how I was to proceed. I acted on that and was successful in
my detection. In 1916, there were two terrible pathan deceits. I and my sepoys
tried to catch them. My sepoy was killed by the Pathan. I was wounded myself
and went to the Hospital. This was in a way foretold by Baba. He appeared in my
dream the previous night and showed me that two people held and dragged me and
took me to a wedding.
I get my daily help and
inspiration and great relief from my Patron Saint, St. Francis Xavier. Baba
occasionally helps me.
15TH DECEMBER, 1936.
dadaji gopinath joshi, Ram
Marutl Road, Dadar, Says:
I went to Shirdi in 1932. My
son, aged 12 months, had smallpox and fever. The illness was serious. Udhi and
Tirtha were applied. Without any medicine, the boy was restored to health. I
vowed, I would take him to Shirdi. Somehow, I failed to perform my vow for a
long period. My boy got fits. I then remembered my vow and the breach of my
promise. I vowed this time that I would positively and quickly take him to
Shirdi and perform various ceremonies if he should be cured. He was cured. At
once, Le., in 1932, I took him to Shirdi. There we performed Abhishek.
We then started away. When we were half way towards Kopergaon, the fits
revived. R.B.Purandhare, who was with us, asked us to go back and see what
performance of the vows we were still defaulting in. Then we learnt that only
Abhishek had been done and the rest remained unperformed. So we set about
fulfilling all our vows. Then the boy, who had been half unconscious and in
fits till we reached Shirdi climbed up the Samadhi of Baba and was clapping his
hands. We had no more trouble. Again in 1933, we went to Shirdi. On the way at
Kopergaon, we got on foot into the Godavari, as some one told us it was
fordable at that time. But when I, bearing my son in my arm, and my wife
reached the middle of the stream, the force of the current seemed very strong
and it seemed that we would be washed down by the current. I felt giddy also. I
closed my eyes and began to pray to Sai Baba for help. Within five minutes,
Bala Gurav, a servant of Sai Samsthan, came into the middle of the river and
held me and helped me through. He held and helped my wife also to cross the
river.
We
were celebrating or conducting my sons's Jayawal or tuft ceremony at Kashi and
we intended that simultaneously with it, an Abhishek of Baba should be
performed at Shirdi. But we forgot to inform Nanu Pujari at Shirdi and no
(simultaneous) Abhishek of Baba was done. We went from Kashi to Gaya, and there
at the Gayawali's house the fits came on again. So I remembered my failure to
carry out the Abhishek and wrote at once to Nanu Pujari to perform two
Abhisheks, one by way of penalty. Then our further journey was safe and the
boy's health was alright.
In 1934, my boy had some
sort of fever; none could diagnose it. Udhi and Tirtha cured it. In 1935, his
toe had huge swelling. The Doctor wanted to cut it. But Udhi effected the cure.
I rely on Baba and I am safe.
[1][1] i.e absorption or infused
contemplation. This devotee has also stated that Baba had musical gifts and
musical appreciation - especially of Bhajana Kirtans, that Baba sent for him at
midnight, and made him sing and corrected mistakes in "Ragas" and gave
him some musical tips and that iiaba himself sang with a charming voice.
[3][3] " Cf. the same view In E.Herman's Meaning
& Value of Mysticism p-14. There is nothing more seriously powerful than
the Influence of phraseology upon the mind and in eight cases out of ten, a
proposition which would be convincing if couched in the language of the
reader's intellectual habit becomes sicklied over with the pale cast' of
artificiality and quasl-esoterldsm when presented in a foreign tongue'.
[4][4] i.e. Shirdi is my Pandharpur
and Sai Baba is my Vithoba is part of Shirdi Arati for about 30 years, and is
sung by all.
[5][5] le.. People
think they are all dillerent Irom each other.
But in this, they are wrong, 1 am inside you. You are inside me.
This he said about 1913 or 1914. He added "You continue to thmk in
this way. Then you will realise it."
Me did not say "I am the
Absolute Reality." He said that he
was inside animals.
