1In the previous two chapters, the invocation was accomplished. Then the purpose for writing this book was told; and, the qualifications of the author to write, introductory reasons and framing of definitions were discussed in detail.
2Now, for what reasons do the saints take birth on earth, and the sinfulness of the human beings, which leads to their appearance on earth.
3Oh! you honoured listeners! I am a particle of dust at your feet. Pay attention – is the favour I ask of you, which I am not ashamed to do.
4As it is, the biography of a saint is pleasing. Moreover, Sai’s story is like nectar, When the numerous devotees of Sai partake it, they are full of happiness.
5Brahmins are neglecting the duties of caste and birth. The low castes are trying to pass themselves off as Brahmins. The religious teachers are disrespected and the people try to bully others.
6Nobody cares for the dictates of religion. In every house all are self-styled scholars. One tries to overpower the other and nobody listens to anybody.
7Drinks and eatables which are forbidden are savoured. Right behaviour and right thinking – all these are completely disregarded. And Brahmins actually eat meat and drink liquour openly.
8Under the garb of religion, they indulge in atrocities; and spread hatred amongst the sects because of which people are harassed.
9When the Brahmins are reluctant towards daily bath and offering of prayers; when the orthodox are reluctant to practise the religious rites; and the yogis are reluctant to do recitation and prayers with deep concentration – then the time is ripe for the saints to take birth.
10When people believe that happiness consists only in society, wealth, status, progeny and family and turn away from spiritual values, then the saints manifest themselves.
11They lose the highest good because of the decline of dharma. In order to bring about a revival of dharma the saints appear.
12When people, to the detriment of their health, longevity and prosperity, go astray in pursuing their sexual needs, and completely miss the chance of their upliftment, at such times saints take birth.
13To protect the religion of Vedic Hinduism, to annihilate the sinfulness and to protect the down-trodden, poor and weak, the saints incarnate on this earth.
14The saints themselves are liberated souls and are always ready for the betterment of the weak. They take birth only for the sake of others and have no self-interest.
15They build the foundation in the form of renunciation around the sanctum sanctorum of active worldly life; build the temple of ultimate good and easily elevate the devotees.
16By working for religion and for the awakening of religion, they achieve their mission in life; and having fulfilled their goal they give up their mortal coil.
17The individual soul is itself the Supreme Spirit which gives joy to the whole world. And the Supreme Spirit is the Guru Himself – Shankara, the giver of bliss.
18He is the transcendent abode of love. He is eternal, constant and unchangeable. He is beyond space, time and matter. He is beyond definition – indefinable!
19The four modes of speech viz. ‘para’ (that which only the yogis practise and is symbolised by the mystic syllable Aum); ‘pashyanti’ (speech in the second stage which has its seat in the mind); ‘madhyama,’ (speech in the third stage which has its seat in the trachea); ‘vaikhari,’ (articulate utterance) have failed to describe Him; and even the wisdom and ingenuity of the Vedas have accepted defeat and taken recourse to the negative description “Neti, Neti” – not this, not this.
20The six shastras[1] and their six philosophies have avoided describing Him. The puranas and the kirtans have also become weary. Praying with the heart, body and mind is the only means to understand Him.
21Such is the life story of the Saint Sai whose deeds are extremely mysterious. By listening to the pure story why should the ears be not purified?
22He is the moving force behind all the sense-organs. He gives inspiration to write the book and because of him the writing of the biography is orderly and effortless.
23He resides in everybody’s heart, he is the dweller within and without, he is all pervading. Why should I then unnecessarily worry. For what?
24When I recall his virtues, one by one, my mind comes to a standstill. How will my words be able to describe him? It is best to keep silent with respect to him.
25The nose should inhale the fragrance of the flower; the skin should know the difference between hot and cold by the touch; the eyes should enjoy the beauty – thus the senses make themselves happy.
26The tongue knows the sweetness of the sugar but cannot express it; similarly, I am unable to describe the virtues of Sai.
27When the Sadguru determines he himself will give the inspiration. He puts into words that which is undescribable, through his chosen men.
28My saying this is not just a formality. These words are not just superficial. These words are genuinely sincere and I pray for your respectful attention.
29Like Gangapur, Narsimhawadi, Audumbar and Bhillawadi[2], so also at the banks of the Godavari the holy place of Shirdi is situated.
30The holy banks of the Godavari, the holy waters of the Godavari, the cool breezes of the Godavari – these all destroy the darkness of the material world.
31The sanctity of the river Godavari is renowned all over the world. Hers has been the land of saints, one nobler than the other.
32There are many holy places on the banks of the Gomati[3] whose waters wash away the sins. Drinking the water and bathing in it cures the ills of worldly existence. This is described in the Puranas.
33That Godavari of Ahmednagar district, of Kopergaon Taluka, shows the way to Shirdi, which is near to Kopergaon.
34As you cross over to the opposite bank of the Godavari, at a distance of about six miles, as the tonga[4] enters Nimgaon, Shirdi is immediately within sight.
35Nivritti, Dñyandeo, Muktabai, Namadeo, Janabai, Gora Kumbhar (the potter), Gorai Tukaram, Narhari, Narsibhai Mehta, Sajan Kasai (the butcher) and Savta - Mali (the gardener)…
36These have been the saints of yore. At present, also, there are a number of them, who regard the whole world as one family, and are the support of the sorrowing and the miserable.
37Ramdas, the foremost of the saints, left the banks of the Godavari and appeared on the banks of the Krishna, for the deliverance of the world.
38So also Sai, the great Yogeshwar (ascetic), by the great good fortune of Shirdi, for the sake of the deliverance of the world, appeared on the banks of the Godavari.
39“Paris” turns iron into gold. Similar are the saints to the “Paris”. The deeds of the saints are out-of-the-ordinary. They give their own image to the devotees.
40Transcending all distinctions and seeing the Brahman manifested in the whole universe, they only see the glory of Brahman reflected uniformly in themselves and in the world around.
41In this way, when there is realisation that the whole universe is one’s own self, how can the happiness be described? It will lead to the experience of the highest good.
42When one attains such oneness, why should there be any enmity or fear of anybody? You need to resort to no one else.
43Like Damaji at Mangalvadi, Ramdas at Sajjangad, Narsimhansaraswati at Wadi, so Sainath was at Shirdi.
44Difficult and impassable, as the worldly existence is, he had triumphed over it. Peace was his ornament and he was the treasure-house of knowledge.
45He was the haven[5] of the Vaishnavites, the most benevolent among the benevolent. In bestowing spiritual knowledge, he was the avatar of Karna[6]. Sai is the quintessence of Truth.
46Without any attachment to the perishable, absorbed in his own self, he concentrates on the single goal of the Supreme. Indescribable indeed was the state of his being.
47Unaffected by the worldly abundance or the absence thereof, unmoved by the joys and sorrows of the other world (what is to happen after death), his heart was as pure (clear) as a mirror and his speech showered nectar.
48The king, the pauper, the poor, and the meek were all equal in his eyes. He was beyond honour or insults. He saw God in every living being.
49He behaved ordinarily with all people, witnessed the dance and frolic of the Muralis[7], listened to the songs and gazals, swaying to them (with great relish) but his inner state of samadhi was absolutely undisturbed.
50The name of Allah was imprinted on his heart. He sleeps when the world is awake; he is awake when the world is asleep. His nature is like a peaceful deep ocean.
51It is difficult to determine through which “Ashrama”[8], or stage of life, he was passing; or, the exact state of his activity. Very often he did not even move from his seat but he knew everything that was happening.
52Outwardly there was a durbar-like grandeur; he talked of a thousand and one (innumerable) things. This was a permanent show arranged by him. But inwardly he was committed to silence.
53He used to stand leaning against the wall, take rounds in the mornings and the afternoons, going to the Lendi or the Chavadi. But undisturbed was the state of self-realisation.
54I do not know in which birth, at what time, on what occasion, in what way, I performed the penance as the fruit of which Sai took me under his wings.
55Should I call this the fruit of my penance? But, no, I am born sinful. It is Sai himself who is kind and loving; and, definitely it is his grace.
56Although born a “Siddha”[9] his ways were those of a “Sadhaka”[10]. He had no pride and was full of humility; and, he pleased everyone.
57Just as Eknath and Dñyaneshwar brought glory to Paithan and Alandi, so also Sai made Shirdi a celebrated place of exaltation.
58Blessed are the blades of grass and stones in Shirdi which, without any effort, were able to kiss Baba’s feet, everyday, and were able to bear the dust of his feet on their heads.
59For us Shirdi is Pandharpur. Shirdi is our Jagannathpuri, Dwarka, Gaya, Kashi – Vishweshwar (name of temple). Shirdi is our Rameshwar[11].
60Shirdi is our Badri-Kedar, Shirdi is Nashik-Tryambakeshwar, Shirdi is Ujjain-Mahakaleshwar, Shirdi is Mahabaleshwar-Gokarn[12].
61The very association with Sai in Shirdi is like the study of Nigamas (Vedic scriptures) and Agamas (post-Vedic scriptures of major sects like Shaiva, Shakta and Vaishnavas), and the healing touch in the afflictions of life. He is the easy way to the supreme goal.
62Samartha Sai’s darshan is itself a means for our union with the Divine; and by conversing with him our sins are washed away.
63Pressing his feet is like bathing at the confluence of the three rivers (Ganga, Yamuna and Saraswati). And, partaking of the water washings of his feet uproots all desires.
64His command is like a Vedic sermon for us. Purifying and sacred, in every sense, are his udi (Sacred ash from his Dhuni) and his prasad (sacramental food).
65Sai is, to us, the Supreme Brahman, the highest spiritual bliss. Sai is our Sree Krishna, Sree Rama; and Sai is our rest and refuge.
66Sai is beyond the two-fold nature of the world, never sad or happy, always engrossed in his own self, and permanently in the Brahman.
67Shirdi is the centre, but Baba’s realm is far and wide. It extends upto Punjab, Calcutta, North India, Gujarat, Deccan and Karnataka.
68The Samadhi of Sai at Shirdi is a gathering place for all the saints. Every step on the way to it severs one link of the chain of worldly existence.
69A mere darshan of his Samadhi is the fulfilment of one’s life. How can I describe then the good fortune of those who have spent their lives in his service?
70Over the Masjid and the wada, rows of beautiful flags flutter high in the sky which seem to beckon the devotees.
71Baba is a renowned saint whose fame has spread far and wide. Some vow to him in faith for the fulfilment of their wishes, while some attain inward peace by a mere darshan of him.
72Whatever may be the secret wishes of anyone, whether pure or unscrupulous, their mind is at peace at the very sight of him. People are therefore surprised in their heart of hearts.
73The same marvellous vision, which one has at the sight of Vitthal and Rakhumai at Pandharpur, is experienced in Shirdi by Baba’s darshan.
74If anyone feels that this is an exaggeration, then listen to the words of Gaulibuva, who was a firm devotee of Vitthal, to dispel all doubts.
75He is a “varkari” (regular visitor) of Pandharpur. As he visited Pandharpur every year, he also visited Shirdi once a year. He loved Baba very much.
76Buva was accompanied by an ass and a companion who was also his disciple. He continuously chanted “Ram – Krishna – Hari”.
77He was 95 years old. He spent four months of the monsoon on the banks of the Godavari and stayed for about eight months at Pandharpur. He visited Baba every year.
78Gazing at Baba in all humility, he would say : "This is Pandharinath incarnate, protector of the destitute, the merciful.
79Can anyone become a saint by wearing dhoties with silken borders? To become a saint what is required is hard penance till the bones wear out thin and blood becomes water.
80Can one attain God-hood without efforts? This is Pandharirao incarnate. The world is ignorant. Believing this firmly, perceive the divinity behind it".
81These are the words of the great devotee, who loved Pandharinath. Compared to him, what experience can a humble man like me boast of? Let the listeners’ own experiences be the best guide.
82Baba loved the “Nama-Smarna”. He himself constantly repeated the words “Allah-Malik”. He would arrange for a seven day ceaseless chanting of the “Nama” in his presence, day and night.
83On one occasion, Baba commanded Das Ganu[13] to conduct such a seven-day chanting, when Das Ganu sought an assurance from Baba that then Vitthal should appear in person.
84Baba laying his hand on his heart assured him with confidence and told him firmly "Yes, of course, Vitthal in person will appear. The devotee should be full of faith.
85Dankapuri of Dakurnath, or Pandhari of Vitthal, or Dwarka Nagari of Ranchod are here only, in search of which you need not go a long distance.
86Is Vitthal going to come from anywhere else, leaving his private quarters? He would appear here, springing up out of the intense devotion of the devotee.
87By serving his parents Pundalik captivated the God of Gods. Seeing Pundalik’s devotion, the Lord stood on the brick and waited".
88After the seventh day of the chanting, Baba’s words came true and it is said that Das Ganu had darshan of Lord Vitthal at Shirdi. Thus Baba’s prediction was experienced and verified.
89Once when Kakasaheb Dixit was in meditation, after his routine morning bath, he got darshan of Vitthal.
90Later on, when he went for Baba’s darshan, Baba surprised him by asking: "Had not Vitthal Patil come? Did you meet him?
91That Vitthal is very elusive. Hold to him firmly otherwise he will slip away, if your attention wavers even for a moment".
92This episode took place in the morning. Again, in the afternoon, see further evidence of the joyous appearance of Vitthal.
93A hawker from another place outside Shirdi came to the village with the intention of selling twenty to twentyfive beautiful pictures of Vitthal.
94It was the exact replica of the image which was seen in the morning meditation. Dixit was surprised and he recalled Baba’s words.
95Dixit very lovingly purchased one of the pictures by paying the price to the seller and installed it with devotion for the daily worship.
96There is another beautiful episode of the worship of Vitthal being equivalent to offering respect to Sai. Listen to it with joy and happiness.
97Bhagwantrao Shirsagar’s father, one of the leading devotees of Vitthal, often went to Pandharpur.
98There was an image of Vitthal in the home. But when the father passed away, the performance of the puja, offering of the ‘naivedya’[14] etc. was stopped. Even the rituals at the time of death anniversary were discontinued.
99Bhagwantrao also gave up the annual pilgrimage to Pandharpur. But when he went to Shirdi, Baba recalled his father and said : "He was my friend.
100He is my beloved friend’s son. That is why I have dragged him here. He does not offer naivedya. He starves me also.
101He keeps Vitthal also hungry. Therefore, I brought him to Shirdi. Now I’ll remind him and make him do the puja".
102Once knowing that it was “Parva” (holy time), Das Ganu wished to bathe at Prayag Tirth and came to Baba to take his permission.
103Baba, in return said : “You need not go that far for it. This itself is our Prayag bank. Have strong faith in your heart”.
104Oh, how can I praise Baba’s greatness! As Das Ganu put his head at Baba’s feet, water trickled out from both his toes as if it was the water of Ganga and Yamuna, oozing out.
105Having witnessed this miracle, Das Ganu was overcome with emotion. What a great favour was bestowed on him by Baba! Tears sprang from his eyes.
106His speech was inspired. Love brimmed up in his heart. He felt satisfied only after describing Baba’s immeasurable greatness and wonderful deeds.
107To gratify the eagerness of the listeners, I shall insert the sweet song composition here:-