1Whether in the worldly or spiritual life, whenever the Sadguru is the captain of the ship, he will steer the ship along with the passengers to the opposite bank.
2The very word Sadguru immediately brings to mind Sai, as he stands in front of me and blesses with his hand on the head.
3As soon as the boon-giving hand, which has the ‘udi’ from the ‘dhuni’[1], touches my head, my heart goes into a rapture with inner happiness and my eyes brim over with love.
4How marvellous is the touch of the hand of the Guru which has the power to destroy the subtle body, which is burnt to ashes at the touch of the hand – the subtle body which otherwise cannot be burnt even by the inferno at the dissolution of the world.
5It can even steady the minds of those, who are annoyed even by an accidental mention of God or by His tales, and speak intemperately.
6As soon as he puts his lotus-like hand on the head, the accumulated sins of many previous births are washed off and the loving devotees of Sai are purified.
7Having seen the comely features, you are choked with extreme bliss; tears of happiness roll down and the heart is overwhelmed with “ashta satvik bhava”[2].
8He awakens the thought of oneness, the inner happiness reveals itself, it dissipates the two-fold nature because of the oneness with God and evenly spreads unity.
9When one starts reading the sacred books and the puranas, the Sadguru comes to one’s mind at every step. Sai is Rama and Krishna and makes us listen to his own life-story.
10When listening to the Bhagvat (puran), Krishna himself becomes the embodiment of Sai, singing the praises of Uddhava[3] for the good of his devotees.
11Even in casual conversation, incidents and stories of Sai’s life unexpectedly are recalled to illustrate a point.
12Intent on writing, when you take up paper and pen in hand, words elude you; but when he makes us write at his command, it becomes difficult to cope with the flow of the words.
13The moment ego raises its head, he immediately suppresses it. And by creating the awareness of higher consciousness, he brings to the disciple a sense of fulfilment.
14When you surrender to the powerful Sai, body and soul, virtue, wealth, love and deliverance are attained without striving and unasked.
15The four-fold path of Karma (Action), Jñyana (Knowledge), Yoga (Yogic Powers) and Bhakti (Devotion), though each is distinct from the other, all lead to the same goal.
16The path of Bhakti is the thorny path, like the path through the prickly Babul forest. It is full of pits and potholes. One or two steps, in the right direction, takes you really close to God.
17You should avoid the thorns and step forward. You will reach the destination without fear. This is the only remedy, says the Guru-mayi very clearly.
18When the orchard of the mind is watered by devotion, detachment will grow, knowledge will blossom, union with the Supreme Spirit comes to fruition and joy will burst forth, avoiding the cycle of birth and death, as a certainty.
19The primeval Supreme Soul is self-existent. It is the three-fold concept, Sat-chit-anand (Truth, Consciousness and Bliss). It appears by transformation, in the visual image; and, actually, manifests for the sake of the devotees.
20As Brahman became manifest through its three-fold attributes, Maya became active and stirring Satva (Righteousness) Rajas (Activity) Tamas (Inertia) exhibited her qualities.
21When a particular shape is given to clay, it is called a pot rightfully; but when the pot breaks, it loses its name, form and identity.
22The whole world is born of Maya and both are cause and effect to each other. Thus Maya itself manifests, as it were, with different limbs in the form of the world.
23If you look at the nature of Maya, before the existence of the world, nothing is apparent. She was dormant in the Supreme Consciousness. Though residing in it she was not perceivable.
24Even if perceivable, it is actually the Supreme Self. When it is not perceivable, then also it is the Supreme Self. Thus Maya is the Supreme Self. It cannot be distinguishable from the Supreme Self.
25In the beginning Maya created lifeless, immovable static objects from the inertia quality and completed the first part of her action.
26Afterwards, when the Supreme Self was conjoint with the ‘rajoguna’ of Maya, it revealed the mine of percipience of essential activities, endowed with the aspects of both.
27Later on, out of the ‘satvaguna’ of Maya, was created the intellect, which when combined with the divine bliss of the Supreme Self completed the whole process of creation.
28Thus, Maya, susceptible to great modifications, till she is motivated towards activity, does not create the things which are above mentioned and the three gunas remain unmanifest.
29Maya cannot be apparent unless she performs actions according to the three gunas. She can exist without appearance and practise non-action (passivity).
30Maya is the creation of the Supreme Being, while the universe is the creation of Maya. “All this is Brahman” means that the world, Maya and the Supreme Being are all united and one.
31Those who keenly desire and are intent on realising this unity should refer to the Vedas and the Shrutis.
32The Vedas, Shastras, Shrutis, Smritis, teachers and scriptures give us the knowledge, the discriminating intellect and ultimate happiness.
33“In the home of my devotees, food and clothing will never be lacking”. This is an assurance given by Sree Sai and the devotees were aware of this.
34“Those who whole-heartedly worship me and lovingly always serve me, I look after their well-being. This I know to be my motto.”
35This is also the affirmation of the Bhagvat Gita. Sai says to accept this as universal truth: "There will never be shortage of food and clothing. Therefore do not hanker after them. "
36"One should seek honour at the door of God; and should beg only from God. Ask only for His Blessings. Worldly prestige should be left aside.
37Why are you satisfied by the honour given to you by society? And why are you infatuated by that? Rather seek through intense devotion to move your chosen deity to compassion and to express your joy through copious streams of satvik bhava.
38May you find joy in such striving. Let all the faculties be seized with such a devotional urge so that the passions of the senses may be transformed completely and sprout devotional worship. What desire will then remain?
39May such devotion be your constant pre-occupation leaving no relish for anything else. May the mind be engaged in constant chanting of my name and let everything else be forgotten.
40Then there will be no thought of body, home and wealth. The heart will be fixed on the infinite happiness. The mind will be balanced and serene; and it will find fulfilment in itself.
41A contented mind is the surest sign of association with the holy. How can a wandering mind be considered as being surrendered to God?"
42Therefore, with full concentration, oh listeners, listen to the explanation with faith. By listening to the Sai Satcharita let your mind be inclined towards devotion.
43Along with the narration, you will feel contented. Your wayward mind will find peace. Agitation will disappear and you will achieve happiness.
44Now, we will go back to the earlier thread of the story about the renovation of the Masjid and the kirtan about the birth of Ram. Let us proceed with the narration.
45There was one devotee by the name of Gopal Gund[4] who had great devotion for Baba. He spent his time in ceaseless chanting of Baba’s name.
46He had no children. Later with Sai’s blessings he begot a son. His mind was thus happy.
47So Gopal Gund thought of holding a Yatra or an Urus[5] yearly in the Shirdi village. Everybody would be joyous.
48Tatya Kote, Dada Kote, Madhavrao and other leading devotees approved of this idea and began to make preparations.
49But for such annual festivals, there was a certain regulation. The permission of the District Officer was required.
50When efforts were made to secure the permission, a perverse Kulkarni[6] from the village went against them and put obstacles in the way.
51When the Kulkarni came in the way, look what was the result. The District Officer issued an order that the yatra should not be held at Shirdi.
52But to hold this yatra in Shirdi was also Baba’s wish and he had commanded them to fulfil this along with his blessings.
53The villagers persevered and tried their utmost. The authorities changed the earlier order and honoured the wishes of the people.
54Since then, according to Baba’s wish, the yatra takes place on Ramnavami. Tatya Kote looks after the arrangements and a large crowd gathers.
55On Ramnavami day, devotional singing and worship take place to the accompaniment of drums and other wind instruments. People flock there from all four quarters in large numbers.
56Every year, two new flags are ceremoniously carried in procession and tied to the dome of the Masjid and permanently fixed there.
57Out of the two, one would be Nimonkar’s[7] and the other, Damu Anna’s[8]. They are taken with pomp in procession and they fly high on the top of the dome.
58Now listen to the interesting account of how the celebration of Ramnavami originated from the Urus, which is unusual – the pleasure and glory of Shirdi!
59Originating from the Urus, Ramnavami was celebrated for the first time in ‘Shake’ 1833[9]; and, since then, it continues uninterruptedly to be held to this day.
60The famous Krishna Jogeshwar Bhishma[10] was the originator of the idea of celebrating the birth of Ram, which he thought would be greatly beneficial for all.
61Till then, it was only the Urus for which the people participated. Since that year, the beautiful festival of the birth of Ram took place.
62Once, as Bhishma was peacefully sitting in the wada, and Kaka[11] was ready to leave for the Masjid along with the puja paraphernalia,
63in his heart, he (Kaka) was thinking of Sai-darshan and outwardly he was enthusiastic about the Urus. Kaka had come a day earlier to Shirdi for the celebrations.
64Considering it an opportune moment, Bhishma asked Kaka: "Would you give me help for a good cause that has inspired me?
65Here, every year, Urus is held on the day which is also the birth of Ram. Therefore, this is a natural opportunity to hold the ceremony of the birth of Ram".
66Kaka liked the idea and asked Bhishma to obtain Baba’s consent. It would depend on his wish. Then, there would be no delay in the work.
67But for the celebration, there would have to be a Kirtan. That was a problem – for, where would one get a Haridas in a small village? That was the only question.
68Bhishma said: "I would be the Kirtankar[12]. You can accompany me on the harmonium. And Radhakrishnabai[13] would be prepared to make the Sunthwada[14] at the proper time.
69Come then let us go to Baba. Any delay for a good cause poses problems. A good cause accompanied by promptness will be executed efficiently.
70Come along, let us go and ask permission to perform the Kirtan". So saying, they both arrived in the Masjid, at that time.
71No sooner had Kaka begun the worship, Baba on his own asked what was the discussion going on in the wada and Kaka could not think of an answer.
72Immediately Baba asked Bhishma the same question in a different way. “What has Buva to say?” asked Baba of him.
73Then Kaka remembered and disclosed the intentions. Baba liked the idea and it was decided to hold the celebrations.
74Next day, early in the morning, seeing that Baba had gone to the Lendi[15], a cradle was put in the courtyard with ceremonial preparations for the Kirtan.
75The audience assembled. Later on, Baba returned on time. Bhishma got up. Kaka sat down at the harmonium. Then Baba sent for Kaka.
76“Baba is calling you”. Hearing this, Kaka got a shock. He could not understand what had happened. ‘Let there not be a fiasco’.
77On hearing Baba’s call, Kaka became scared. 'Why has Baba become so angry? Will the kirtan take place without any difficulty?
78He walked ahead casting backward glances. He climbed up the steps with fear. His steps were very timid. Kaka was extremely worried.
79Baba asked him a question as to why the cradle was tied here and having learnt in brief the story, the reason behind it and the whole scheme, he was happy.
80Then, from the niche[16] he took a beautiful garland and put it round Kaka’s neck and gave another for Bhishma.
81Having heard the question about the cradle, there was anxiety all around. But when the garlands were put round the necks, everyone was at ease.
82Bhishma was a versatile man, well-versed in narrating “kathas”. The kirtan was very enjoyable and all the listeners were very pleased.
83Baba too was very pleased. According to his consent, the festival had taken place, along with bhajan, kirtan etc.
84At the time of the birth of Ram, the red ‘gulal’ powder[17], that was thrown about, went into Baba’s eyes and Baba became enraged. He looked terrible like Narahari[18], at the hour when Rama was born in the palace of Kaushalya.
85The ‘gulal’ was just an excuse. The action implied the fervour at the birth of Ram, who would destroy the ego, in the form of Ravan, and wickedness in the form of Rakshas.
86Suddenly he was annoyed. He became, as it were, Narasimha[19]. Then started abuses and curses, which were showered upon all.
87Radhakrishnabai[20] was quite concerned, as she thought that the cradle would be broken into pieces. How can it be kept in tact? That was the difficulty she faced.
88“Please untie, quickly untie” she was insistent. Kaka moved forward to untie the cradle.
89Then Baba got very angry and rushed forward towards Kaka. The untying of the cradle was forgotten and Baba regained his composure.
90When, in the afternoon, Baba’s permission was sought, his answer surprised everyone. “Why should you untie the cradle in such a hurry? It is still needed”.
91What could this necessity be? Sai’s words are never spoken in vain. When given thought, the realisation dawned that the festival was not yet complete.
92The festival had progressed upto a stage. But till the dawn of next day and until the time of ‘Gopalkala’[21] the festival could not be said to be complete.
93In this way, on the second day, after the Gopalkala and the kirtan, Baba gave his consent to untie the cradle.
94Next year, Bhishma was not available. Balabuva Satarkar was to be brought for the kirtan. But he had to go to Kavathe[22].
95Therefore, Balabuva Bhajani, known as the “Modern Tukaram” was brought by Kaka Mahajani and the festival was performed at his hands.
96Even if he (i.e. Bhajani) had not been available, Kaka would have performed the kirtan, because he knew by heart the composition about Ramnavami composed by Das Ganu.
97In the third year, Balabuva Satarkar himself came to Shirdi in time for the occasion. Listen to that incident with respect.
98Having heard of Sai Baba’s fame, a desire arose to have his darshan, but he wanted company on the way; and was wondering how he would find someone.
99Balabuva was himself a Haridas (kirtankar) who hailed from Satara but was living in Parel, Bombay, at this time.
100At Brihad Siddhakavathe, in Satara District, there was a devasthan[23], where Buva did kirtan on Ramnavami day, every year, for which he was paid annually every year.
101Balabuva was connected with two annual festivals there – Ashadi Ekadashi and Ramnavami, falling in the month of Chaitra.
102According to a charter of the Mogul Emperor[24], a sum of Rs. 2400/- had been allotted for the expenses of the Deity (Bade Baba) and the arrangements were made by the institution.
103For these two festivals, Buva was paid Rs. 30/-. But that year there was a cholera epidemic at Kavathe and the villagers were in difficulty.
104Therefore, the Ramnavami celebrations were called off there. Buva received letters from there to come the next year as the village was deserted.
105In short, he lost the opportunity to serve Ram and did not also receive his allowance. But it gave him an opportunity to go to Shirdi and, therefore, he met Dixit[25].
106Dixit was a great devotee of Baba. The desire to go to Shirdi would be fulfilled if he takes it upon himself and, along with personal gain, spiritual benefits will be achieved.
107So he told Dixit that, as his yearly stipend was temporarily held back, he had thought of having Baba’s darshan and performing the kirtan there.
108Bhausaheb then replied that there was no certainty of payment. To give or not to give was in the hands of Baba, and even for the kirtan, permission would be required.
109While this conversation was going on, Kaka Mahajani came along unexpectedly and distributed “udi” as prasad of Shirdi and this was considered to be a good omen.
110Mahajani had just returned from Shirdi. He conveyed that all was well there and thereafter returned to his residence.
111Later on, Dixit very lovingly told Buva that he would ask for Baba’s permission and if it was granted, he would definitely let him know.
112.“As soon as you receive the letter, come to Shirdi. Do not worry about the travelling expenses. You will not have to bear them. Have no doubts about it”.
112Later Dixit preceded (Balabuva). Baba gave his permission. Balabuva came to Shirdi and had darshan to his heart’s content.
113Sai Baba got the elaborate festival of Ramnavami performed in his presence with great love at the hands of Balabuva.
114Balabuva was happy at heart. The objective had been fulfilled. Sai was also pleased. Thus everyone’s wishes were fulfilled.
115His expectations were more than fulfilled. Rs. 150/- was ordered to be received by him; and Buva was extremely happy.
116Why shouldn’t Balabuva be happy? when Baba gave as much earnings as he would have had in five years in Kavathe for one festival. Thus he was indebted to Baba.
117Later on when Das Ganu was once in Shirdi, Baba on being so entreated, entrusted Das Ganu with the performance of the kirtan at the festival every year.
118Since then, till this day, the Janmotsav[26] is celebrated with a lot of pomp and pageantry. Food is distributed to the heart’s content and the poor and down-trodden are happy.
119At the main gate of the Samadhi Mandir, accompanied by the music played by the traditional instruments (like changbada and shehnai), the chant of Baba’s name resounds in the skies and the atmosphere is suffused with joy.
120Just as he had thought of the Yatra and the Urus, Gopal Gund was inspired in the same manner, to give a new look to the old dilapidated Masjid.
121As the devotee Gopal Gund decided to renovate the Masjid by his own hands, he got the stones ready.
122But the renovation work was not ordained for Gund. The occasion for this auspicious work arose later appropriately.
123It appears that Baba wished that the renovation should be done by Nana (Chandorkar) and afterwards the paving of the floor should be done by Kaka (Dixit).
124Accordingly, it happened later on. In the beginning, they had got tired of asking for the permission. Then they made Mhalsapati[27] the mediator and Baba gave his permission.
125So be it. When the paving of the floor of the Masjid was completed in one night, then the next day itself Baba came and sat on the ‘gadi’[28].
126It was in the year 1911 that the Sabha-mandap was constructed. It was a difficult and Herculean task. It involved a lot of hazards and people trembled with fear[29].
127This work was also completed by the devotees working at nights, in the same way and under similar circumstances.
128In the night, the pillars would be erected with great difficulty and in the morning Baba would start uprooting them. Again seizing the opportunity they would be re-erected. Thus, everybody got exhausted.
129Everyone girded up their loins, turned night into day, to fulfil their objective, undergoing a lot of exertion.
130Dixit thought that the site was a proper place to construct the Sabha-mandap[30] where there was earlier an open ground and a small playground.
131Putting in as much money as was needed, for iron columns and angle-brackets, the work was finished, as and when Baba was at the Chavadi[31].
132The devotees would turn night into day and erect the pillars with much effort. But as soon as Baba returned from the Chavadi, he would pull them out.
133Highly incensed on one occasion, Baba caught Tatya[32] by his neck with one hand and with the other shook a pillar and tried to uproot it.
134He loosened it by shaking it; removed the head gear of Tatya; kindled it by lighting a matchstick, and threw it into the pit with anger.
135At that time, his eyes looked like fire-balls. Who would dare to look straight into them? Everyone had lost their courage.
136Immediately he put his hand in his pocket, took out a rupee and threw it there, as if to mark an auspicious moment.
137Curses and abuses were showered. Tatya was also very scared at heart. It seemed a very difficult situation. How had it all happened?
138All the onlookers were surprised and distressed. What is this bad omen to-day? How can this difficulty which has befallen Tatya be warded off?
139Bhagoji Shinde[33] took courage and cautiously moved forward. He also fell an easy prey and was given a sound beating by Baba.
140Madhavrao[34] was also caught by him and received a shower of brickbats. Whoever dared to intervene was similarly “favoured” by Baba.
141Who would venture to go before Baba? And how could Tatya be rescued? As they were talking like this, Baba’s anger subsided and he calmed down.
142Promptly a shopkeeper was called and a zari-bordered headgear was ordered. He, himself, tied it around Tatya’s head, like a Rajah who bestows a mark of favour.
143People wondered and did not know the reason for the anger and this attack on Tatya and the reason for Baba making this hullabaloo.
144What was the reason for getting angry? And in the next few moments turning into a pleasant mood? The root cause could not be known by anyone.
145Sometimes he was calm and talked lovingly. Sometimes, for no apparent reason, in the twinkling of an eye, he would be agitated unexpectedly.
146So be it. Such are the stories of Baba. As I relate one I recall another. Which should I narrate and which withhold? The tendency to diversify is not proper.
147I have no preferences and make no choice. Whichever story is appropriate for the occasion will fulfil the desire of the listeners and fill their hearts with joy.
148In the next chapter listen to the tales gathered from the old people whether Baba was a Hindu or a Muslim. I shall repeat what I have heard as best as I can.
149How the money collected as dakshina[35] was utilised for renovation (of old temples); and how he mortified his flesh through ‘dhoti-poti’ and ‘khand-yoga’.
150How he toiled[36] for the benefit of others and warded off the difficulties of his devotees will be clarified in the next chapter. The listeners will be pleased.