1Hail Sainatha, the greatest among all Saints! Hail, hail compassionate one, laden with virtues! Hail, the unchangeable and Supreme One! Hail, hail the boundless and Immanent One!
2In your infinite mercy towards your devotees, upon whom you keep a watch, without their knowledge, you meet them under different pretexts, and save them from their difficulties.
3You are the incarnation to uplift the devotees and to kill the demons, who are active in the night, in the form of passions, which are difficult to overcome.
4Those who came for darshan in good faith were able to drink the nectar of self – contentment and were happy with inner bliss, swaying with love and happiness.
5Such was Sai Samartha, the embodiment of virtues! I am an ordinary, poor and humble person. I prostrate at his feet with humility.
6In the last chapter, the story was told about how malaria was cured by making the patient feed a black dog with curds and rice.
7Terrible diseases like cholera and diarrohea were cured merely by the waving of an admonishing finger, or by having rice gruel, or roasted peanuts.
8Similarly, how the shooting pains in the stomach of one person, the ear ache of another and the severe tuberculosis of a third person were cured by means of a mere darshan.
9How Bhimaji was completely happy by the grace of Sree Sai; and how he was indebted to Sai and totally surrendered to him.
10In the same manner, this episode is also unique, amazing and mysterious. Knowing the eagerness of the listeners, I will present it.
11If the listeners are not attentive, how will the speaker be inspired? How will the narration reach the climax and how will it be interesting?
12What can a speaker do? He is completely dependent upon the listeners. The listeners make the story entertaining by being absorbed in it.
13This being the life story of a Saint, it is naturally pleasing, in all respects. The eating habits of Saints, their everyday behaviour and even their casual remarks are enchanting.
14This is not a life-sketch or biography. Sai Maharaj, the cloud of mercy, showered this because of his love for his devotees, as a means of remembering him and obtaining bliss.
15Such are the stories of these great Saints, who talk about the worldly life but place one on the path of salvation. The stories deal with material and spiritual life, at the same time.
16This must have been their underlying purpose that one should lead a happy life; but should always be careful and thus this body should be fruitfully utilised.
17When innumerable merits are accumulated, a soul unexpectedly gets the life of a human being. Over and above, if a person is able to lead a spiritual life, he is most fortunate.
18Even in such a life if he does not achieve fulfilment, his being born is useless and only an added weight on the earth. Can he be happier than a mere animal?
19A human being, who does not know anything more than eating, sleeping, fear and sex, is no better than an animal shorn of tail and horns.
20How great is this human life! It is the only way to achieve devotion to God and the four-fold[1] liberation. This is the only means of self-realisation.
21Our existence in this world is of a duration no longer than a flash of lightening. How can people find moments of complete happiness when they are caught between the jaws of destiny?
22Mother, father, sister, husband, wife, son, daughter, cousin – they are like logs of wood which float in the current of a river.
23They seem to be together for a moment. Then they scatter by the movements of the waves and go separately never to meet again.
24He, who has not achieved self enhancement, has troubled his mother in vain. Without ever surrendering at the feet of saints, birth will be futile.
25As soon as a being is born, he heads towards death. Therefore, if he believes that death will come at some later date then he is deceived.
26One should always remember that death awaits you. This body is the fodder on which death thrives. Such are the ways of the world. Be on guard.
27In the daily course of life behave with caution and you will achieve the highest objective in life without effort. Therefore, do not be lethargic in the world and do not be disinterested in making efforts.
28Those who do listen to the stories of Sai with love, they will be effortlessly benefited. Their devotion at Sai’s feet will increase and they will obtain happiness and prosperity.
29This collection of stories will remind those who are full of affection for Sai, of his lotus feet, at every step.
30It describes that which is impossible to put into words; and that which is beyond the senses, it makes possible to enjoy. However much you may drink this nectar in the form of these stories, it is difficult to be fully satisfied.
31The deeds of Saints are impossible to comprehend. Their glories are beyond description. Who is capable of fully putting them in words?
32If these stories are regularly heard, Sai’s image will perpetually remain before our eyes, our minds and our hearts; and we will remember him and meditate upon him day and night.
33One would perceive him while waking or dreaming; while sitting, resting or eating. Wherever one goes about, either in society or in the jungle, he would seem to be walking beside him.
34If thus he is with us day and night, one would be absorbed in divine contemplation; and when this happens every day, the mind will be one with the supreme energy.
35Now, I will pick up the threads of my narration from the previous chapter. We will continue the narration. Please listen with respect.
36One may eat the “shira-puri”[2] of faith and devotion, as much as one can but one will never be satisfied even if one eats till one is gorged.
37So be it. Now, another story. Listeners, pay attention to it with respect. The efficacy of the darshan of a Saint will become firm in your mind.
38Baba did not do anything outwardly. He did not go anywhere leaving his place. But he knew everything sitting at one place and would let it be known to everybody.
39That eternal truth which dwells in the body pervades the whole universe. Sacrificing the body, experience the unity.
40One who surrenders to that eternal truth becomes one with all. Know that. If one follows diversity, then one perpetuates the cycle of birth and death.
41The intellect which regards everything as separate is actually due to ignorance. It needs to be purified by “trishudhi”[3]. However, the advent of the Guru purifies the mind and makes us realise our real self.
42When one refrains from ignorance, that itself is the realisation of oneness. Even if there is the least sense of differentiation, how can there exist that oneness?
43From Brahman to the immovable object, with any name, all are considered as non-Brahman due to false knowledge. Whereas in reality they are all full of Brahman.
44One who by nature has profound knowledge of everything and is disinterested in the duties of the mundane existence, and from whom name and form have been obliterated, he is Brahman without limbs.
45Due to misguided knowledge and illusion and the belief that Brahman is different, these fallacies take place and the mind is lured to the various clinging forms of nature. But when it has the right knowledge it becomes steady and becomes one with pure consciousness.
46I am different and the people are different from me. He who does not think in this differentiating manner, for him everything is full of that pure consciousness and then nothing else remains.
47One who considers it irksome to do the duties of the mundane existence and has eliminated the feeling of multiplicity altogether, this is reaching Brahmahood.
48“I see myself everywhere. There is no place without me. I fill all space in all the directions. There is nothing else but me”.
49Hold fast to this conviction — and push away the misguidance of Maya. Veil your sight and realise that there is nothing save myself.
50The listeners could raise a common doubt: “How then lies the difference in the self being the knower and Brahman the known?” What is the remedy for this?
51Sense of differentiation has been proved to be caused by passion. Immediately it causes multiplicity; and that is the reason for birth and death.
52As soon as the dark vision of ignorance disappears the whole universe also disappears. Everywhere the Reality of Self fills the vision and multiplicity takes flight immediately.
53Pure water poured into pure water remains pure water and is indistinguishable – one from the other. The sense of differentiation does not remain.
54Pieces of wood of different shapes, when put into the fire, they look the same. They lose their form and are indistinct, merging themselves in the fire.
55Similarly, the knowledge that the Self is one needs no other proof. The Self abides in all beings fully, but it is without form.
56The false illusion to the contrary is the cause of a confused mind, which leads to the painful experience of birth and death, leaving the being in an unsettled state of mind.
57The Siddha abides within the perpetual bliss of self realisation, eluding the clutches of Maya and avoiding the vexations of name and form, concentrating on the Pure and Real Self.
58Sree Sainath is the true example of this state. Blessed are those who were fortunate enough to get his darshan.
59The moon reflected in the water appears to be surrounded by water but it is actually beyond the waters. Likewise, the Saints though surrounded by numerous devotees, are in reality separate from them.
60Although surrounded by the devotees, there is no attachment to anyone. They abide always in the Self and do not at all care for the worldly ties.
61Such are the great Saints and sages, that even God does their bidding. There is nothing which is unattainable for them in this world and nothing which is beyond their knowledge.
62There are innumerable Gurus and disciples in this world, who give and receive, respectively, the teachings. But rare are the Gurus who give actual experience with their teachings.
63Enough of this initial narration. Let us start with the main story for which the listeners are very anxious. Let them be benefitted by listening.
64In the city of Nanded, in the Nizam’s dominion, there was a famous Parsi merchant. He was popular and very pious. His name was Ruttonji[4].
65He had every material possession. He owned horses, carriages, farms and woodlands. The doors of his house were open to all and nobody was turned away, empty-handed.
66In this way he seemed to be enjoying happiness, day and night. But, deep inside, he was caught permanently by a crocodile in the form of worry.
67This is the law of nature that nobody can have undiluted happiness. Some way or the other, everyone has some anxiety.
68A person may say boastingly that he is superior and the richest. He may walk upright with uncalled for pride.
69Whenever there is anything without a blemish, it will be flawed at least by a small blot. Therefore, it seems that God does this with His own hands.
70Ruttonji was endowed with wealth. He was hospitable to all; helped the weak and removed their miseries. He was always pleasant.
71In this way, though the world thought that Shethji was happy, the pleasure of wealth was of no consequence for a person who had no son.
72There was no dearth of daughters. There were twelve, one after the other. But how could he have the slightest of happiness? How could his mind be at rest?
73Is there any beauty in a kirtan performed without love? What is music without harmony and rhythm? And what kind of a brahmin is he, who does not wear the sacred thread?
74What profit is there in proficiency of all arts when there is no sense of discrimination? What is correct behaviour if it is divorced from mercy towards all beings?
75How is there sanctity in one who wears sandal paste on his forehead, and tulsi rosary around his neck, if he mocks at Saints?
76What use is pilgrimage without piety and repentance? What good is ornamentation without a necklace[5]? What is a home without a son?
77He was constantly worrying about whether God would grant him a virtuous son. This was a nagging anxiety.
78Because of this Shethji was always depressed. He could not relish food or drink. He was always grief stricken and was worrying constantly.
79“O God, wash off this blemish and make me flawless. Give an heir to the family. Save me from humiliation, Prabhuraya”.
80As he had immense faith in Das Ganu, he opened his heart to him, who in turn told him to go to Shirdi and his wish would be fulfilled.
81"Go and take Baba’s darshan. Bow down at his feet and tell him your heart’s secret at length. He will bless you.
82Go. Your well-being will be assured. Baba’s deeds are inconceivable. Surrender to him completely. You will be benefitted".
83Accepting this advice, Ruttonji took a decision. After some days, he arrived in Shirdi.
84He went to the Masjid for darshan and prostrated at the feet of Sai. Seeing Maharaj, the store of religious merit, he was overwhelmed with a surge of love for him.
85He opened the basket, took out the garland of flowers and lovingly put it round Baba’s neck. The fruits he had brought as an offering were placed at Baba’s feet.
86Ruttonji, with great humility and highest respect, went and sat near Baba. Listen to his entreaty.
87"I have heard that whenever people have insurmountable problems, they come to you for help and you immediately protect them.
88Therefore, I have come here to meet you, with great hopes and seek a boon at your feet. Please do not turn me away, Maharaja".
89Then Baba said to him: “You have taken a long time to come here. Give me whatever dakshina you wish. Then your objective will be fulfilled”.
90Whoever came for darshan and bowed at his feet, whether a Hindu, Muslim or Parsi, he would ask dakshina from him.
91Even that was not a small sum. It could be a rupee or two, or fifty or hundred, or thousand or lakh or more depending on how much he could afford.
92Even if it was given he would ask for more. If he was told there was nothing left, he would say take a loan; and when it was impossible to get a loan, he would then stop asking.
93And he would say to the devotees: "Do not worry at all. I will give you plenty of money. Sit near me without any care.
94In this world, everybody has somebody or the other; but nobody belongs to me. Allah and only Allah is mine.
95If someone loves me more than life, I need such a person. If such a person gives me something, I give to him a hundred fold".
96Even if there was a millionaire, Maharaj would order him to go to a poor man’s home to ask for dakshina for him (Baba).
97Sai did not distinguish between the very rich and the poor; the humble, the miserable, the indigent. One was as good as the other.
98The person would obey his orders, bow his head and would go to the homes of the poor and beg on behalf of Baba, giving up pride.
99The essence of all this was that, under the pretext of dakshina, Baba would teach humility to his devotees.
100One may doubt why a sadhu needs money. But, in this respect, if you think properly, your doubts will be cleared.
101If Sai has fulfilled all his wishes, why does he require dakshina? How can he be called desireless, when he asks for money from his devotees?
102Why does he stretch out his hands when a hailstone or a diamond or a copper coin or a gold mohur are alike to him?
103When he begs for food only for the appeasement of his hunger and has taken the vow of non-attachment, when he appears to be without expectation and totally disinterested, why then this desire for dakshina?
104Why should a person stoop to begging for money at whose doorstep the eight siddhis[6] stand to serve him with folded hands and the nine treasures[7] are at whose command.
105How can money matter to one who spurns the material objects and cares not even for heaven, but is lost wholly within the Self?
106Those who are Saints, pious and holy, who are well-versed in scriptures, and whose life is dedicated to the welfare of the devotees, why should they need money?
107Why does a sadhu need dakshina? He should be desireless. In spite of his being a fakir, he cannot escape greed and is always worshipping money!
108At the first darshan he accepts dakshina. At the next darshan he asks for dakshina. While taking leave also he asks for dakshina. What is the meaning of asking every time?
109Traditionally, in the beginning, drinking water is offered; then washing of hands and mouth is done; afterwards pan and betel nut are offered, followed by dakshina.
110But Baba’s system was strange. While the sandalwood paste was being anointed or the rice mixed with turmeric and other decorations were offered, he expected dakshina to be offered at that time.
111As soon as the preliminaries of the ritual started, Baba would ask for dakshina. Therefore, at that moment, one had to give it up as if it was an offering to Brahman.
112Now to clear this doubt, a lot of efforts are not needed. If you pay attention for a while, you will be satisfied.
113Wealth should be accumulated for a good cause. But it is spent on trivial things and worldly passions.
114Because of wealth good deeds can be performed. Because of good deeds real knowledge is gained. Selfishness is transformed into acquiring spiritual knowledge. This results in contentment.
115In the beginning, for a long time, Baba did not take anything. He would collect burnt matchsticks and filled his pockets with them.
116He would ask for nothing whether it be from a follower or a non – devotee. If a paisa[8] or two were placed before him, he would purchase tobacco or oil from it.
117He greatly loved tobacco. He smoked beedis or chillum. That chillum served him sincerely. It was rarely unlit.
118Later on, somebody thought that how could he go empty handed for the darshan of a Saint. Therefore, he started accepting dakshina.
119If anyone offered him one paisa he would put it in his pocket; but if he was offered two paise he would return it, as it is. This went on for a long time.
120But after some time, Sai Baba’s fame increased. Hordes of devotees started coming. Systematic worship started taking place.
121Worshippers were aware of the conventions of puja and that without offering dakshina in the form of gold or flowers, a puja would not be complete.
122Dakshina for Guru Puja is as necessary as a gift at the time of a king’s coronation or at the time of “pada-puja” (puja of the feet).
123It is said in the Vedas that those who offer dakshina attain the highest position (i.e. heaven). Those who offer gold coins attain salvation and wisdom and purity of mind.
124It is also said that offering sandalwood paste brings sanctity, offering rice coloured with kumkum and turmeric brings long life; offering flowers and betelnut brings wealth and prosperity and great riches by dakshina.
125The golden flower of dakshina is as important in puja as sandalwood, coloured rice, flowers and betelnut, for it bestows on the giver vast riches.
126Dakshina is necessary at the time of puja of a deity as well as the worship of a Siddha. It is the custom of those who perform a ‘vrat’[9], at the time of its completion, to offer gold as a gift to the Brahmins.
127The frantic activity of this world depends totally on money. It is also the means for covering up loss of reputation. Money is essential for that.
128When uttering the Vedic Mantras “Hiranyagarbha – Gharbhasta” etc. at the time of worship of a deity, dakshina is sanctified, then why should it not be given when worshipping a Saint?
129When going for the darshan of a Saint, each one behaves as per his own light. Every person has a different view point and it is difficult for all to agree upon one and the same thing.
130Some go with a view to sing praises and pay their respects; some go to test a Saint; some think that a Saint is he who can read your mind and tell you.
131Some pray for longevity; some want elephants, gold, wealth, property; some wish for sons and grandsons; some want perpetual power.
132Baba’s method of dealing with people was unique. If any came with the intention of ridiculing him those persons’ wickedness would be destroyed and they would become humble and bow down at his lotus feet.
133If they were not fortunate enough for that, then at least they would repent, loose all pride undoubtedly and would certainly get proof of Baba’s powers.
134All these were ordinary, simple devotees completely attached to the world. Their minds should be purified by making them offer dakshina, was what Baba willed.
135The Shrutis say “sacrifice, charity, dedicated effort.” One desirous of self-realisation should offer dakshina, because it is one of the easiest means of acquiring it. This is clearly said in the Vedas.
136A devotee may be selfish or may be desirous of spiritual life – both kinds, if they desire that their objectives are fulfilled, should give dakshina to their respective Gurus for their own good.
137Even Prajapati[10] preached the same principle to his three progeny viz. gods, demons and the human beings, at the time of the completion of Brahmacharya, when they asked for upadesh[11].
138He uttered the single letter “da” as upadesh. What was the meaning of it? He asked them and confirmed their interpretation. It was a strange leela between Guru and disciple!
139The Gods understood it as “danta” to have restraint; the demons understood it as “daya” to be kind; the humans understood it as “dana” to be charitable. Prajapati said: “Well done, well done”.
140Gods are not a people apart. They are human beings only but with a different nature. They imbibe their best virtues within themselves and exercise restraint. Their character earns them their title.
141Among humans only there are demons. They resort to violence, they are wicked and harsh, and are extremely avaricious. Such are the three kinds of human beings[12].
142Greed is man’s major vice. Even then, to save man from the deep, dark, pit of greed, Sainath, the ocean of kindness, stretches his arm and pulls them out.
143In the Taitariya Upanishad (Adapted) and the Ekadashi Shruti many kinds of charities are mentioned. Listen to each one of them.
144Give with reverence and faith. Giving without faith is futile. One should respect the commands of a king and the dictums of the scriptures and should give something out of a sense of decency.
145At weddings and other social occasions, you must give gifts to keep up goodwill because it is a custom of society. Such are the preachings.
146Baba also, as per this letter ‘da’ asked the same thing, from his devotees for their own good. “Be kind , be charitable, be restrained. You will get great happiness”.
147There are three vices of which to be without restraint is one. To remove the effect of these the only simple remedy is the one letter advice, which the teachers have been teaching to the students.
148Passion, anger and greed are most inauspicious for progressing on the path of spirituality. It is very difficult to conquer them for which this is a very simple remedy.
149Just as the Shrutis, so also are the Smritis. Such is their confirmation. I am giving here the quotation for the benefit of the listeners, so that they have better and firm understanding.
150“Passion, anger and greed are the three doors to hell; and are the cause for the destruction of the self. Therefore, they should be definitely discarded[13]”.
151The very kind and great Sai asked for dakshina from his devotees for their own well-being and thus taught them to sacrifice.
152What is the value of dakshina? What is spirituality if one is not ready to lay down one’s life to carry out a command of his Guru?
153Really, what reason did Baba have for asking for dakshina other than for the good of his devotees? His own life did not depend on dakshina.
154He begged alms for food . There was no selfish motive behind his asking for dakshina. His only objective was that his devotees’ minds should be purified.
155According to the above mentioned quotation from the Vedas, dakshina was essential; and until that is given a puja is never complete.
156Now let us bring an end to this section about dakshina. Its meaning is very clearly explained. There is no ulterior motive or greed in accepting dakshina, which was taken only for the benefit of the devotees.
157Therefore, we will narrate further in details the unfinished story. Listen to Ruttonji’s episode of dakshina and Sai’s marvellous handling of it.
158Listeners, listen with full devotion to this amazing story and see how Sai is unique and free from greed.
159At the time of asking for dakshina from the Shethji, Sai mentioned an instance of the past, which Shethji could not recall and he was bewildered.
160“You gave me Rupees three and fourteen annas earlier. That I know. Out of the amount intended for me, give me only the balance. Give that to me as dakshina.”
161This was the first darshan of Baba. Hearing these words of Baba, Ruttonji Sheth was amazed and tried to recollect.
162‘I have not come to Shirdi before. Nor have I sent anything with anybody’. In these circumstances, notice his surprise at Sai Maharaj’s words!
163Such a thing had not happened. Ruttonji was embarrassed. He gave the dakshina and bowed down but could not resolve the enigma.
164It was left at that. He told the reason for coming. Again he prostrated at his feet and sat with folded hands.
165Shethji was very satisfied and said: "Baba, it is good that my last birth’s good deeds have borne fruit and that I am able to have the darshan of your feet.
166I am ill-fated, ignorant, and know not how to perform puja, rituals, sacrifice. Due to destiny, I have been able to take darshan of this sagacious person, knower of the past, present and future.
167You know the reason for my unhappiness. O, compassionate one, please remove it. O, kind one, do not send this ardent devotee away from your feet".
168Sainath felt pity for him. He Said: “Do not worry unnecessarily. Your misfortunes, henceforth, will start diminishing”.
169He gave him the prasad of udi in his hand and laid his boon-giving hand on his head. “Allah will fulfil your heart’s desire”, with these words he blessed the Shethji.
170Then, Ruttonji took his permission to leave and returned to Nanded. Whatever had happened was described in detail to Ganu Das.
171"I had a good darshan, as desired. My heart was full of joy. I have received his boon and assurance and have been blessed.
172Everything went off fine. But I did not understand one thing. What was it that Maharaj said? I did not follow it at all".
173"‘You gave me Rupees three and fourteen annas earlier. That I know’. Explain to me clearly what these words of Baba meant.
174What rupees and what annas! When did I give him earlier? I do not understand the mystery of it, because I went to Shirdi for the first time.
175I cannot solve this mystery. I feel that this is an intriguing puzzle. It is beyond my comprehension. Can you please enlighten me?"
176This is a mystery, Das Ganu thought to himself. What could be the meaning? He couldn’t come to any conclusion.
177After a lot of thinking he recalled an ‘Aulia’, who was called Mauli Saheb. He was reminded of him.
178He was a Muslim. His behaviour was like that of a Saint. He worked as a coolie for his living, leaving himself to the mercy of fate.
179If I give his life story in detail, it would be a deviation from our own subject. Besides, the life of this Mauli Saheb is known to everybody in Nanded.
180At the time when the visit to Shirdi was decided, Mauli Saheb had casually come to Shethji’s house, on his own.
181There was deep mutual affection between them; so, he was offered fruits, refreshments, garland as was the custom.
182Shethji was inspired to offer a light meal to Mauli; and Das Ganu thought, at that moment, of checking the expenses of the same.
183He asked for the details of the expenses, added each and every pie and totalled it, which turned out exactly,
184to be Rupees three and fourteen annas, neither more nor less. Every one was astonished that Baba had known this and had, as it were a receipt for it.
185Sai Maharaj was a store of knowledge. Sitting in the Masjid, he was aware of everything – the past, the present and the future, wherever and in whatever country it may happen.
186Unless Sai Samartha had become one with all beings, could it be possible for him to experience or to tell others, this kind of things?
187Nanded is far away from Shirdi. There is a lot of distance between the two. Besides, these two Saints did not know each other. How could Sai have got this information?
188Sai Maharaj is one person and Maulibuva some one else. This is a misconception of dualism. In reality, there is no difference between them.
189Maulibuva’s soul is the same as that which resides in every being. But he is blessed who knows the secret of oneness of soul.
190Though the outer bodies are two, internally they are united. It is wrong even to use the words ‘those two’, for they were never separate.
191They both had the same knowledge, same soul, same aim. Both were the essence of the one supreme energy and of the same nature.
192There is a big distance between Shirdi and Nanded. But their minds were in unison. They had the same soul and as it were, the same body. Therefore, they exchanged the communication.
193How marvellous are the Saints and Sages. They are, as it were, the wireless machines without the cables! Anything might take place anywhere in the world. They are aware of it from the beginning to the end.
194Later, after a suitable passage of time, God blessed Ruttonji. His wife conceived. The tree of hope blossomed.
195At an auspicious time, his wife delivered. The blessings bore fruit. A jewel of a son was born and Ruttonji was delighted.
196His contentment could be described as that of abundant rains after many years of drought, because he had got a son.
197Later on, the family tree bloomed. Branches spread out, in due course flourished and bore fruit with sons and daughters. Ruttonji was happy[14].
198Later on, also he went for Sai darshan with whose blessings his desires were fulfilled. He was truly contented.
199Even though a mango tree blossoms fully during spring all the fruits do not ripen. Similarly out of the twelve children[15], only four survived and lead happy lives in Nanded.
200Ruttonji being of a gentle temperament, believed in cheerfully accepting whatever happens due to destiny. So he did not regret this at all.
201Now the gist of the next story is that Sai pervades the whole world, both animate and inanimate. A person can truly have the experience of this, wherever he may be.
202How the great Guru was pleased because of faith and devotion with a poor, helpless man from Thane, whose surname was Cholkar.
203How this man came to make a vow to Sai, without ever having seen him before; and how his wishes were fulfilled and the experience he received from Sai.
204Just as bhajan is no bhajan without love; reading a book without comprehension is no reading; so is praying to God without a sense of devotion. All these efforts are futile.
205So is knowledge without experience like a forehead without the kumkum tilak. This is not a bookish statement but you can test it and prove it.
206Why is this book about Sai’s leelas being written? I do not know. Why am I so involved with it? It is written by Sai through me. Therefore, he alone knows the significance.
207Besides, to write such a book, authoritative knowledge is required. But I am serving Sai and am only his subordinate. I am under his command.
208Listeners are like thirsty ‘Chatak’ birds. Sai Samartha is the cloud of self–contentement, who pours showers in the form of his life story to quench the thirst.
209Let my body completely prostrate in the dust of his lotus feet, at whose command this speech is inspired and whose life story it describes.
210He is the inspiration behind the words. He is the one who tells his own story. Therefore, let my wayward mind rest at his feet.
211Just as these ‘bhajans’ through speech and body, so also my mind should constantly think about Sai, who is the source of unending happiness. I am a humble servant of Sai.
212In reality, Sai himself manifests in the form of the narration of the life story and the inspiration. But, is he different from the listeners? Nay, the listener is also not separate from Sai!
213Seemingly, it appears like a simple biography. But this whole drama is played by Sai. He himself becomes the actor and lovingly stages the powerful drama.
214Unfathomable is Sai Baba’s story. He makes the devotees undergo mysterious experiences. He has made me instrumental in writing and thus pleases his devotees and hordes of followers.
215This not a story but a treasure trove of joy. It is the best, nectar like sweet meat for one’s self which should be enjoyed with faith and devotion, by one who is exceptionally happy.
216Wonderous and great is Guru’s Grace. His greatness should always be remembered by us. Therefore, he has served the devotees by toiling over this book for their pleasure.
217If this book is sung lovingly, the pleasures of listening will enhance and understanding the meaning and intent, enrich the devotees’ love and devotion which will grow manifold.
218If you listen to it day and night, the bonds of worldly attachment will be broken. The triple consciousness of the meditator, the object meditated upon and the meditation will disappear and the listeners will be full of happiness.
219Hemad surrenders with singleness of heart at the feet of Sai, firmly holding them, “Let me not forget you even momentarily, but remain forever at your feet”.