1The one who is always engaged in doing good to all people, who is permanently established in Brahman, remember him always with devotion in your heart.
2By merely remembering him, the riddle of life and death is resolved. This is the best ‘Sadhana’ for which one does not have to spend a single pie[1].
3With little efforts we can get substantial gains. The gain is easily attained by all. Till all the faculties are in tact, every moment should be thus utilised.
4All other deities are an illusion. Guru is the only God. When you place your faith at his feet, he can change your destiny.
5Where there is pure service to the Guru, the worldly bondage is completely destroyed. There is no need to learn logic and such sciences which are akin to it, and take pains over anything.
6The ocean of three-fold difficulties[2] will be crossed by the faithful devotees when the True Guru becomes the navigator of the ship.
7When one wishes to cross the ocean, one must have faith in the navigator; similarly, to cross the “samsaric” ocean one must have faith in the Guru.
8When he sees the faith and devotion of the devotee, he gives the wealth of happiness due to moksha in the palm of the hands, most easily.
9By having his “darshan”, the ties of the heart to all evil tendencies are broken off, detachment towards all the passions takes place; and the effects of the previous births disappear. Let us sing his praises.
10In the eighth chapter, the purpose of human birth was explained and in the ninth, the deep and secret nature of mendicancy was described.
11Bayjabai’s vegetables and ‘bhakri’ (how she fed him); Kushalchand’s well-being; the sleeping together of Tatya and Mhalsapati; and this was pleasantly described.
12Oh, you listeners, now pay attention to the further description of Baba’s life, how he lived and where he slept and how he inconceivably pervaded everything.
13What a life-time of being a celebrity! He was a mother to both Hindus and Muslims. He had the confidence even of natural enemies[3]. They could move about without fear, with a heart full of love.
14I have told you about his daily routine. Now let us know about his ways of living and where he slept. Oh listeners, listen with respect.
15A wooden plank, in length equal to four fore-arm lengths and a span wide, used to hang like a swing, tied to the ceiling by means of a few rags at both ends.
16On such a plank Baba slept. Earthen lamps would burn at his head and his feet. When he climbed up or climbed down, was not known to anyone. Inconceivable are his movements.
17He sat on it with his head bent. Sometimes he slept on it. But no one knew when he climbed up or climbed down.
18A plank which was tied by means of rags, how could it hold Baba’s weight? But when he had the great Siddhis, the plank was just a pretext.
19Even a tiny particle pricks the eye. But a person who has mastered the Siddhi of ‘anima’ (to become as small as an atom) can hide with ease. Baba was able to freely move about in the form of a fly or a worm or an ant.
20One who has ‘anima’ Siddhi at his service, does it take time for him to take the form of a fly? He can stay hanging in the sky without support. What can he care for a plank?
21When the eightfold Siddhis, such as “anima-mahima-laghima”,
like the nine-treasures, are standing besides him with folded arms, (i.e. at his service), for him the plank is only a pretext.
22Insect, ant, pig, dog, animal, bird, man, king, beggar, big or small, he looked at all with equality.
23Although he seemingly resided in Shirdi and had a body three and a half cubits,[4] he lived in every person’s heart – Maharaj who was the store of ‘punya’[5].
24In his heart he was detached and not involved, but outwardly he was fond of having people around him. Though in his heart he had no wish to fulfil, outwardly he was ensnared by the devotees.
25Inwardly he was completely desireless but outwardly for the sake of his devotees he had desires to fulfil; his mind was the abode of peace within but his behaviour was excessively incensed.
26In his heart of hearts he enjoyed ultimate Brahma-like Bliss, but outwardly he showed the nature of the devil; on the surface he was involved with the affairs of the world but within he had love for oneness or unity.
27Sometimes he had the look of affection in his eyes but at times he would run after a person carrying a stone; sometimes he shouted and cursed, and sometimes he would embrace with love.
28Sometimes he would be completely at peace and subdued; patient and forbearing, always absorbed in meditation, self-realised! and always engaged in thoughts of the soul, a delight of the devotees.
29He sat meditating in one posture (as a yogi); he did not go hither or thither; his only “dand” was the “satka” (every yogi has a “dand”). He remained still and uncomplaining.
30He had no desire for fame or wealth and lived by begging alms, advanced in the knowledge of yoga (at the highest level) and lived by it.
31Actually, he wore the garments of a sanyasi, and his ‘dand’ was his ‘satka’. He continuously recited the words “Allah-Mallik”. He always nurtured great love for his devotees.
32Such is the manifested form of Sai possessed of attributes, appearing in human form. Unexpectedly, we have received this treasure because of the good deeds of the past.
33Surprising are the ways of destiny whereby those dull-headed, ignorant people were blessed and loved by him! How had they really been able to reach him!?
34Sai is the mine of Self-Realisation. Sai is complete peace in itself. Hold fast only to him devotedly to cross the worldly ocean.
35Truly, that which is boundless and eternal, filled from Brahma to Stamba[6]; that which is everlasting and identical, Baba is that incarnate.
36The duration of Kaliyuga is counted as four lakh and thirty-two thousand years. Since its commencement, roughly five thousand years have passed. Baba then appeared.
37Here the listeners might doubt how I have arrived at this without the knowledge of his date of birth. So listen carefully with respect.
38After his re-appearance, having taken a decision, to be a resident of Shirdi, he spent sixty years thereafter renouncing everything.
39He was sixteen years when he first appeared in Shirdi. At that time, he lived there for three years.
40From there, where did he disappear? He was seen in the far off kingdom of the Nizam. He then returned with the marriage party and permanently stayed in Shirdi.
41He was twenty then. Since then he has been permanently associated with Shirdi. There he spent sixty years. This is known to all.
42In ‘Shake’ 1840 (1918 AD) in the month of Ashwin, on the tenth day of the bright fortnight, on the auspicious day of Dassehra, Baba left for his heavenly abode.
43Thus having lived for eighty years, one can broadly conclude that Baba was born in Shake 1760 (i.e 1838 AD).
44The great souls who transcend time and space, can their life span be exactly calculated? It is a formidable task.
45The great souls are existing in their own orbit. They are neither born nor do they die. How can the sun rise or set when in reality it is steady and immovable.
46In ‘Shake’ 1603 (i.e. 1681 AD) Ramdas took samadhi and not even two centuries had passed when the great one was born.
47In those days, Bharat was invaded by Muslims and Hindu kings were subdued. Devotionalism had disappeared and the people had lost faith in religion.
48At that time Ramdas was born. With the help of Shivaji he saved the country from the Muslims; and the cows and brahmins were protected.
49Even two centuries had not passed and again the peace was disrupted. There was a faction between Hindus and Muslims, which was then eradicated by Baba.
50"Ram and Rahim are one. There is not even the slightest difference. In that case why should there be an obstruction to devotion! and indifferent behaviour towards each other?
51Oh you ignorant children, bring Hindus and Muslims together. Be firm on your path and have good thoughts. Then only, you will be able to go across to the other side.
52It is not good to argue; do not try to compete with each other. Always think of one’s own (permanent) good and God will protect you.
53Practising yoga, performing rituals, doing penance, acquiring knowledge, these are all the means for attainment of God. One who does all this without the grace of God, worthless is his birth.
54If anyone harms you in any way, you should not retaliate. If possible try to oblige others". This is the sum total of his teaching.
55For the sake of one’s own good and for the sake of the ultimate good in life, this is an all embracing creed. It’s a straight forward path for all, including the high, the low, the women and the sudras.
56Just as the grandeur of the kingdom of dreams turns into nothingness as soon as the person awakens; similarly, this world is just an illusion. This is his conviction.
57His regular behaviour or disposition is based on the conviction of the illusory nature of pleasure and pain regarding the body. According to him these were wanderings of the mind, as in a dream. Therefore, he has warded off the illusion and reached the state of emancipation.
58When he sees the worldly attachment of his disciples, his heart melts with pity; and he worries day and night how to remove those bonds.
59His whole nature is one with Brahman. He is the embodiment of permanent bliss; his mind is without any doubts. He is the incarnation of resignation (denial of pleasures).
60He does not carry cymbals or a flute and does not go to every door step. He also does not beg from every passerby with a grief-stricken face.
61Many such Gurus are there who collect a number of disciples around them and who forcefully give a mantra in the ear (secretly), merely to make money.
62They teach their disciples righteousness, but their own behaviour is contrary. How will they help them to cross the worldly ocean and avoid life and death?
63To make known his piety (religious merit) or let his name reach far and wide, that was not at all his intention. Such was Sai!
64There was no bodily pride in him. He had great love for his disciples. Always, this was his nature. Such was Sai!
65There are two types of Gurus – “Niyata” (decided by destiny) and “Aniyata”. For the sake of the listeners, the working of each one will be explained.
66The ‘aniyata’ Guru stresses on the development of the divine qualities and purification of the mind. These are the only things that an aniyata Guru can grant. He can also show the path of moksha.
67When a bond is established with a ‘niyata’ Guru, the two-fold nature of the self disappears. Oneness with God takes place and he gives witness to the great statement that “God and yourself are not different”.
68The universe is full of Gurus, who manifest for the sake of the devotees and when their mission is complete they take samadhi.
69Sai is of the second category of Gurus. How can I describe him. I will write as he guides me.
70There are many teachers available for physical sciences. But he who brings his student to realise his own nature is the Sadguru. He is the Real, the great one who can take you across the worldly ocean. His greatness is imperceptible.
71Whoever goes to take darshan, Sai tells him the past, the present, and the future. Sai, without being asked, knows and narrates the motives and intentions, and everything in detail.
72He who looks at everything and at all creatures as Brahman itself, who looks upon friends and foes with equality and who does not discriminate the least,
73he is without expectations and regards everything equally, showers nectar of blessing even on those who have done harm to him. His mind remains unperturbed in good times or bad times. He entertains no doubts.
74Though living in this perishable body, he is not entangled in the bonds of the body. Outwardly, he looks a physical being but inwardly, he is without body. Such a person is truly liberated though with a body.
75Blessed are those residents of Shirdi whose deity is Sai and who worship him and who constantly think of him while eating, drinking or sleeping.
76Blessed are those and their affection for Sai who, while working on the farm, or being in their backyard, grinding, husking or churning buttermilk[7] sing the praises of Sai.
77There were those who never thought of any deity other than Baba and who continuously remembered him while sitting, eating or sleeping.
78How wonderful is the love of those women! What sweetness their love possessed! Pure love inspires poetry and not mere learning.
79Though the language is simple and straightforward and does not have even a fragment of scholarship, inspite of that the poetry is so lustrous that it makes even the erudite nod his head in appreciation.
80The manifestation of real love only could compose genuine poetry. That can be heard by the listeners in the compositions of the ladies.
81If Sai Baba so wishes the complete collections would be available and the listeners’ wishes will be fulfilled. They would be able to listen to those poetical compositions.
82So be it. Because of the devotion of the devotees, the “nirakar” (that which is without form) has manifested in Shirdi in the form of Sai. He who has abandoned bodily ego and who has no passions… understand him through devotion.
83Or, the collective good deeds of the devotees have borne fruit completely at the opportune time. In Sai’s form, they have sprouted and borne fruit at Shirdi.
84That which is mute, breaks into speech; that which cannot be born, has come alive; that which is abstract has taken a form from the very mould of the essence of mercy.
85He is the embodiment of the six virtues[8] – he shines with success, wealth, non-attachment, intelligence, prosperity and generosity.
86Baba’s restraint is extra – ordinary. He himself does not possess anything. Though he is formless, he takes the form to grant grace to his devotees.
87Oh how wonderful is his kindness that he enjoins the devotees to himself with affection! Otherwise which other godly person could they have reached?!
88The great Sai speaks such words, for the sake of the good of his devotees, that those words even the deity of speech is not able to speak – such words that even the ears are put to shame to hear.
89It is better not to explain the words but to keep silent. But since I cannot evade my duty, I am compelled to speak out.
90For the love of his devotees, Baba’s words spoken with great humility: "I am the humblest of your servants. I am your debtor. I have come here to have your darshan.
91This is a great favour of yours that I have been able to reach your feet. I am a maggot in your excreta. I consider myself blessed thereby".
92What humility on the part of Baba! Oh how much he desired to be humble. What height of complete abandonment of ego! He was equally modest too!
93The above mentioned words of Baba were really spoken by him and I have respectfully presented them. If anyone feels that it is disrespectful then I beg pardon.
94If speech has become impure and if the sin of hearing is to be avoided, let us recite Sai’s name continuously. It will cleanse the sins of all.
95Our austerities of all the previous births have borne fruit by Sai’s grace. It gives endless contentment like a thirsty person obtains on being given water at a water-distributing place.
96Though it seems that he relishes food through his tongue, actually he does not feel the taste, because his taste buds are not aroused.
97He who does not have any passions, how can he be said to enjoy any pleasures! Where the pleasures do not affect his senses, how can he be said to indulge in pleasures!
98Though, through his eyes he perceives things which come before him, he does not actually see them as he does not have the desire for them.
99The genital organs of Hanuman were seen only by his mother and Sree Ram; therefore, then with whom can his celibacy be considered comparable!
100When even the mother has not seen the private organs, then what about the others! Baba’s celibacy was the highest kind, complete in itself and exceptional.
101He used to wear only a cod-piece or loin-cloth around his waist. His genitals were never aroused[9]. They were only for the sake of performing the bodily functions of urination or excretion. They were only for the sake of the bodily functions.
102Such was the state of Baba’s body that though the sense organs performed their duties, yet there was not even an iota of passion aroused.
103Because of ‘satva’, ‘raja’ and ‘tama’ guna qualities, all the sense organs were tied down to their respective places. Though in the practical sense they were active, there was no attachment involved.
104Baba was not attached, he was the Supreme Being, turned towards his Self, whose desire and anger were put to rest, who was free from desires and attachments, and who had completely achieved his mission.
105Such was his state of liberation that he regarded the sense objects as Brahman. He was beyond good deeds and bad. He was the abode of complete repose.
106When Nanavali[10] asked him to get up, he left his seat. Such is he who does not have the slightest ego or who does not even dream of discrimination.
107He has nothing left to achieve in this world and nothing left to accomplish in the next. Such a Saint, in order to grace (serve) the people, has manifested on this earth.
108The purpose of manifestations of such merciful Saints is none other than to grant favours to others (to oblige others) for their welfare.
109Their hearts are like butter. Some say they are very soft-hearted. They melt in tenderness over the sufferings of others. They feel that it is their own suffering. That is why they melt like butter.
110Whose clothing is a patched up ‘kafni’; whose seat is sack-cloth; whose mind is free of desires – what is a silver throne for him?!
111Seeing the devotion of his devotees, he ignored the fact that they, after their difficulties were resolved, turned their backs on him.
112Baba is the lotus in the lake of Shirdi. The devotees enjoy the fragrance; but the unfortunate ones are those who wallow in the mud all the time, and partake only of that mire[11].
113He did not tell anyone to perform ‘asanas’, or to practise ‘pran’, ‘apan’ (yogic practises), or to control the sense organs, nor gave them ‘mantras’, or asked them to perform rituals or gave them amulets or asked them to chant or sing bhajans. Such false or fake advice he did not give.
114Generally, he looked as if he was an ordinary person, but within, he was different. He was extremely competent in practical life and was without peer.
115For the sake of the devotees he took form. His emotions and passions were also for them. Such is the popular behaviour of the Saints. All of you should realise this as the truth.
116Sai Maharaj is the treasure of peace. He is the abode of pure and heavenly bliss. I prostrate myself to him, who is without ego and who is unsullied (undefiled).
117That place is sacred and sanctifying where Maharaj has come to stay, on his own. Unless there is enough of accumulated good fortune, through the previous births, it is difficult to attain this treasure.
118.“Only from a pure seedling, juicy and sweet fruit can come”. (Purity bears juicy and sweet fruits) – (Tukaram). This famous couplet has been tested by the people of Shirdi.
118He is neither a Hindu nor a Muslim. He does not belong to any caste or creed. But he completely destroys and annihilates the bonds of the world.
119Just as the sky is limitless and immeasurable, so is Baba’s life unfathomable. Who would properly understand it, except himself?
120The work of the mind is to think. There is not a single moment when one does not think. If the subject is the senses, the mind will think of the senses; but if it is the Guru, it will think of the Guru.
121By listening with concentrated attention (turning all senses into ears) whatever you have heard about the greatness of the Guru, that is effortless “smaran” (remembrance), and “kirtan” (stories in praise of the Lord) of Sai.
123.“Panchagni-sadhan” (rituals), performing sacrifices and burning sacrificial fires, recitations of ‘mantras’, ‘tantras’ (chants and spells), practising “ashtang” yoga, are only possible for the Brahmins, Kshatriyas and Vaishnavas. What is the use of these for others?!
122Such are not the stories of the Saints. They put everyone on the path of righteousness. They remove the worldly fears and miseries and appear themselves for the welfare of the others, in attaining the goal of life.
123By listening and reflecting over the stories of the Saints, by their studious application and intent contemplation, the Brahmins, the low-castes and the women are purified.
124There is no person (human being) without attachment. It is not possible for such a being to exist. Some are attached to certain things and some others to something else. But a human being is looking for attachment.
125For some, the object of attachment is children; for some, money–honour–riches; some are attached to the body, the house or popularity; some in attaining knowledge.
126Whatever the attachments for different objects, if all such love is collected and poured in a mould at the feet of the Lord, then it appears in the form of devotion.
127Therefore, the easy way out for the householder is to surrender his mind to the feet of Sai Then he will bless you.
128If with such little efforts such great good can be achieved, then why should there be indifference to achieve this gain?
129Naturally, a doubt may occur in the minds of the listeners, that if such great gain is there, then why don’t many people practise it?
130There is only one reason for this. The ardent desire does not arise without the Lord’s Grace. Only when the Lord chooses to bless (grace) the desire to listen (to his praises) is awakened.
131Therefore, surrender to Sai. God will bless you. The ardent desire to listen to his praises will arise. This is the easy means to God.
132Hold on to the good company of the Guru and the virtuous. Disentangle from the worldly ties. Definitely herein is your fulfilment. Have no doubts.
133Abandoning all the million clever and cunning ways, recall always “Sai, Sai”. You will be able to cross the worldly ocean. Have no doubts.
134These are not my words. They are the profound words of Sai. Do not think that they are worthless. Do not try to evaluate them.
135Bad company is absolutely harmful. It is the abode of severe miseries. Unknowingly, it would take you to the by-lanes, bypassing the highway of happiness.
136Without the one and only Sainath or without a Sadguru, who else can purify the ill-effects of bad company?
137Words spoken by the Guru, out of compassion, oh devotees retain them in your heart! Your bad deeds will be washed away.
138The beauty of nature satisfies our eyes. Our aesthetic sense is attracted to it and enjoys it. If we divert that very sense, it would delight in ‘Satsang’.
139Such is the greatness of ‘Satsang’ that it completely destroys bodily pride or ego. Therefore, there is no other means than ‘Satsang’.
140Always do ‘Satsang’. All other means have some faults. Only ‘Satsang’ is flawless. It is pure in every way.
141‘Satsang’ destroys the bodily attachments. Such is the power of its strength. Once there is firm faith in it, there is truly liberation from the mundane world.
142If one is fortunate in having ‘Satsang’ then one understands the preaching easily. At that very moment desire for bad company will melt away. The mind will be free to enjoy the ‘Satsang’.
143In order to attain final emancipation, the only remedy is to have detachment of the senses. Unless one has a keen desire for ‘Satsang’, one cannot realise one’s true identity.
144Happiness is followed by unhappiness; and unhappiness follows happiness. One welcomes happiness, while one turns away from unhappiness.
145Whether you face happily or turn your back on your destiny, what will be, will be,. But to liberate oneself from both kinds of destined experiences, the company of the Saint is the only way.
146Because of ‘Satsang’ bodily attachment is destroyed. It is ‘Satsang’ that breaks the cycle of birth and death. It is ‘Satsang’ that gains the treasure of supreme energy and separates one from the worldly ties immediately.
147To attain the highest state, the company of a Saint is purifying. If one surrenders completely, our permanent peace is assured.
148The Saints manifest themselves to grant deliverance to people, who do not recite the name, or bow down, or have faith in them, or sing their praises.
149Ganga, Bhagirathi, Godavari, Krishna, Venya, Kaveri, Narmada – these rivers also desire that the Saints come and bathe in their waters so that they may touch their feet.
150They themselves wash the sins of the world (people). But they themselves are not freed from sins until they have touched the feet of the Saints.
151By my good deeds of many previous lives, I have enjoined myself to the feet of Sai Maharaj. The cycle of birth and death has come to a stand still and the fear of life has disappeared.
152Now good listeners, let us reflect over what we have heard uptil now. Let us rest now. Further narration will follow later.
153Hemad surrenders to Sai. I am like the sandal of his foot. I shall go on telling the stories and will be fully happy doing it.
154Oh how delightful and handsome is the personality that, standing outside the Masjid, distributes “udi” to the devotees, one by one, for their welfare.
155One who realises that the mundane world is illusory, and who is engrossed in the Brahmanand, whose mind is like a bud burst open, prostrations to him!
156The collyrium of knowledge that he puts in the eyes, removes the ignorance and takes you to his own abode. To Sai, whose greatness is such, I prostrate myself fully.
157The next chapter is better than this one. No sooner than the words enter your heart, through the ears, they will purify the heart and drive away all wickedness.