Shirdi Sai Satcharitra - Chapter 2 - Object of Writing the Work
Shirdi Sai Satcharitra - Chapter 3 - Sai Baba's Sanction and Promise
Sai Baba’s Sanction and Promise - Assignment of Work to Devotees - Baba’s Stories as Beacon - Light - His Motherly Love - Rohilla’s Story - His sweet and Nectar - like Words.
[All Chapters]
Shirdi Sai Satcharitra - Chapter 5 - Baba’s Return with Chand Patil’s Marriage
Baba’s Return with Chand Patil’s Marriage - party - Welcomed and Addressed as "Sai" -
Contact with Other Saints - His Dress and Daily Routine - The Story of the Padukas -
Wrestling Bout with Mohdin and Change in Life - Turning Water into Oil - The Pseudo -
Guru Javhar Ali.
Shirdi Sai Satcharitra - Chapter 6 - Rama Navami Festival and Masjid Repairs
Rama-Navami Festival & Masjid Repairs - Efficacy of the Touch of Guru’s Hand - Rama-Navami Festival - Its Origin, Transformation etc. Repairs to the Masjid.
Shirdi Sai Satcharitra - Chapter 7 - Wonderful Incarnation
Wonderful Incarnation - Behaviour of Sai Baba - His Yoga Practices - His All pervasiveness
- Leper Devotee’s service - Master Khaparde’s Plague-case - Going to Pandharpur.
Shirdi Sai Satcharitra - Chapter 8 - Importance of Human Birth
Importance of Human Birth - Sai Baba Begging Food - Bayajabai's Service - Sai Baba's
Dormitory - His Affection for Khushalchand.
Shirdi Sai Satcharitra - Chapter 9 - Effect of compliance and Non-compliance with Baba's Orders
Effect of compliance and Non-compliance with Baba's Orders at the Time of Taking Leave - A few Instances - Mendicancy and Its Necessity - Devotees' (Tarkhad family's) Experiences - Baba fed sumptuously - How?
Shirdi Sai Satcharitra - Chapter 10 - Sai Baba's Mode of Life
Sai Baba's Mode of Life - His Sleeping - board - His Stay in Shirdi - His Teachings - His
Humility - The Easiest Path.
Shirdi Sai Satcharitra - Chapter 11
Sai, as Sagun Brahman -- Dr. Pandit's Worship -- Haji Sidik Falke --Control over the
Elements
Shirdi Sai Satcharitra - Chapter 12
Sai Leelas - Experience of (1) Kaka Mahajani - (2) Dhumal Pleader - (3) Mrs. Nimonkar -
(4) Moolay Shastri - (5) A Doctor
Shirdi Sai Satcharitra - Chapter 13
Sai Satcharitra
Sai Satchritra - Chapter XIII
More Sai Leelas - Diseases Cured - (1) bhimaji Patil - (2) Bala Shimpi - (3) Bapusaheb
Booty - (4) Alandi Swami - (5) Kaka Mahajani - (6) Dastopant of Harda.
Shirdi Sai Satcharitra - Chapter 15
Naradiya Kirtan - Paddhati - Mr. Cholkar's Sugarless Tea - Two Lizards.
Shirdi Sai Satcharitra - Chapter 16-17
These two Chapters relate the story of a rich gentleman, who wanted Brahma-Jnana,
quickly from Sai Baba.
Shiridi Sai Satcharitra - Chapter 18-19
Sai Satcharitra
Sai Satchritra - Chapter XVIII & Chapter XIX
How Hemadpant was Accepted and Blessed
Shiridi Sai Satcharitra - Chapter 20
Sai Satcharitra
Sai Satchritra - Chapter XX
Das Ganu's Problem Solved by Kaka's Maid-Servant
In this Chapter, Hemadpant describes, how Das Ganu's problem was solved by
Kakasaheb Dixit's maid-servant.
Preliminary
Sai (Lord) was originally formless. he assumed a form for the sake of Bhaktas. With the
help of the actress Maya, He played the part of the Actor in the big drama of the
universe. Let us remember and visualize Shri Sai. Let us go to Shirdi, and see carefully
the programmes, after the noon-Arati. After the Arati ceremony was over, Sai used to
come out of the Masjid, and standing on its edge, distribute udi to the devotees with very
kind and loving looks. The Bhaktas also got up with equal fervour, clasped His Feet, and
standing and staring at Him, enjoyed the shower of Udi. Baba passed handfuls of Udi
into the palms of the devotees and marked their foreheads with Udi with His fingers. The
love He bore for them in His heart was boundless. Then He addressed the Bhaktas as
follows:- "Oh Bhau, go to take your lunch; you Anna, go to your lodgings; you Bapu,
enjoy your dishes". In this way He accosted each and every devotee and sent them
home. Even now, you can enjoy these sights if you bring into play your imagination. You
can visualize and enjoy them. Now bringing Sai before our mental vision, let us meditate
on Him, from His Feet upwards to His face, and prostrating before Him humbly, lovingly
and respectfully, revert to the story of this Chapter.
Ishavasya Upanishad
Das Ganu once started to write a Marathi commentary ont he Ishavasya Upanishad. Let
us first give a brief idea of this Upanishad, before proceeding further. It is called a
`Mantropanishad', as it is embodied in the Mantras of the Vedic Samhita. It constitutes
the last or the 40th Chapter of the Vajasaneyi Samhita (Yajurveda) and it is, therefore,
called Vajasaneyi Samhitopanishad.
Being embodied in Vedic Samhitas, this is regarded as superior to all other Upanishads,
which occur in the Brahmanas and Aranyakas (explanatory treatises on Martras and
rituals). Not only this, other Upanishads are considered to be commentaries on the truths
mentioned briefly in the Ishavasya Upanishad. For instance, the biggest of the
Upanishads, viz, the Brihadaranyaka Upanishad, is considered by Pandit Satwalekar to
be a running commentary on the Ishavasya Upanishad.
Profesor R.D. Ranade says:- "The Ishopanishad is quite a small Upanishad; and yet it
contains many hints which show an extraordinarily piercing insight. Within the short
compass of 18 verses, it gives a valuable mystical description of the Atman, a
description of the ideal sage, who stands unruffled in the minds of temptations and
sorrows; and adumbration of the doctrine of Karma-Yoga as later formulated, and finally
a reconciliation of the claims of knowledge and works. The most valuable ideas, that lies
at the root of the Upanishad, is that of a logical synthesis between the two opposites of
knowledge; and work, which are both required according to the Upanishad to be
annulled in a higher synthesis". (page 24 of the Constructive Survey of the Upanishad
Philosophy). In another place he says that "The poetry of the Ishopanishad is a
Commixture of moral, mystical and metaphysical (ibid, Page 41)".
From the brief description given above about this Upanishad, any one can see how
difficult it is to translate this Upanishad in a vernacular language, and brief out its exact
meaning. Das Ganu translated it in Marathi 'Ovi'metre, verse by verse, but as he did not
comprehend the gist or essence of the Upanishad, he was not satisfied with his
performance. He therefore consulted some learned men regarding his doubts and
difficulties and discussed with them at great length. They did not solve them nor did they
give him any rational and satisfactory explanation. So Das Ganu was a little restless
over this matter.
SadGuru only competent and Qualified to Explain
As we have seen, this Upanishad is the quintessence of the Vedas. It is the science of
self-realization, it is the scythe or weapon which can rend asunder the bondage of life
and death, and make us free. Therefore, he thought, that he who has himself attained
self-realization, can only give him the true or correct interpretation of the Upanishad.
When nobody could satisfy Das Ganu, he resolved to consult Sai Baba about this.
When he got an opportunity to go to Shirdi, he saw Sai Baba, prostrated himself before
Him, and mentioned his difficulties about the Ishavasya Upanishad and requested Him
to give the correct solution. Sai Baba, blessed him and said- "You need not be anxious,
there is no difficulty about the matter, the mind-servant of Kaka (Kakasaheb Dixit) will
solve your doubts at Vile Parle, on your way home". The people who went present then
and heard this, thought that Baba was joking and said, "How could an illiterate maidservant
solve the difficulties of this nature", but Das Garu thought otherwise. He was
sure, that whatever Baba spoke, must come true, Baba's word was the decree of the
Brahma (Almighty).
Kaka's Maid-Servant
On fully believing in Baba's words, he left Shirdi and came to Vile Parle (a suburb of
Bombay), and stayed with Kakasaheb Dixit. There the next day, when Das Ganu was
enjoying his morning nap (some say when he was engaged in worship), he heard a poor
girl singing a beautiful song in clear and melodious tones. The subject matter of the song
was a crimson coloured Sari, how nice it was, how fine was its embroidery, how beautiful
were its ends and borders etc. He liked the song so much that he came out, and saw
that it was being sung by a young girl, the sister of Namya, who was a servant of
Kakasaheb. The girl was cleaning vessels, and had only a torn rag on her person. On
seeing her impoverished condition, and her jovial temperament, Das Ganu felt pity for
her and when Rao Bahadur M.V.Pradhan next day gave him a pair of dhotars, he
requested him to give a sari to the poor little girl also. Rao Bahadur bought a good Chirdi
(small Sari) and presented it to her. Like a starving person getting luckily good dishes to
eat, her joy knew to bounds. Next day she wore the new Sari, and out of great joy and
merriment, whirled, danced round and played `Fugadi' with other girls and excelled them
all. The Day following, she kept the new Sari in her box at home and came with the old
and torn rags, but she looked as merry as she did the previous day. On seeing this, Das
Ganu's pity was transferred into admiration. He thought that the girl being poor had to
wear a torn rag, but now she had a new Sari which she kept in reserve and putting on
the old rag, strutted herself, showing no trace of sorrow or dejection. Thus he realized
that all our feelings of pain and pleasure depend upon the attitude of our mind. On
thinking deeply over this incident, he realized that a man ought to enjoy whatever God
has bestowed on him in the firm conviction that He besets every thing, from behind and
before,
and on all sides and that whatever is bestowed on him by God must be for his good. In
this particular case, the impoverished condition of the poor girl, her torn rag and the new
Sari, the donor, the dance and the acceptance were all parts of the Lord and pervaded
by Him. Hence, Das Ganu got a practical demonstration of the lesson of the Upanishad -
the lesson of contentment with one's own lot in the belief that whatever happens, is
ordained by God, and is ultimately good for us.
Unique Method of Teaching
From the above incident, the reader will see that Baba's method was unique and varied.
Though Baba never left Shirdi, He sent some to Machhindragad, some to Kolhapur or
Sholapur for practising sadhanas. To some He appeared in His usual form, to some He
appeared in waking or dreaming state, day or night and satisfied their desires. It is
impossible to describe all the methods, that Baba used in imparting instructions to His
Bhaktas. In this particular case, He sent Das Ganu to Vile Parle, where he got his
problem solved, through the maid-servant. To those, who say that it was not necessary
to sent Das Ganu outside and that Baba could have personally taught him, we say that
Baba followed the right or best course, or how else could Das Ganu would have learnt a
great lesson, that the poor maid-servant and her Sari were pervaded by the Lord. Now
we close the Chapter with another beautiful extract about this Upanishad.
The Ethics of the Ishavasya Upanishad
"One of the main features of the Ishavasya Upanishad, is the ethical advice it offers, and
it is interesting to note that the ethics of the Upanishad are definitely based upon the
meta-physical position advanced in it. The very opening words of the Upanishad tell us
that God pervades every thing. As a corollary from this metaphysical position, the ethical
advice it offers is, that a man ought to enjoy whatever God bestows on him in the firm
belief, that as He pervades everything, whatever is bestowed on him by God must be
good. It follows naturally, that the Upanishad should forbid us from coveting another
man's property. In fact, we are fittingly taught here a lesson of contentment with one's
own lot in the belief that whatever happens, it is divinely ordained and it is hence good
for us. Another moral advice is, that man must spend his life-time always in doing action,
specially the karmas enjoined in the Shastras, in a mood of believing resignation to His
will. Inactivity, according to this Upanishad, would be the canker of the soul. It is only
when a man spends his life-time on doing actions in this manner, that he can hope to
attain the ideal of Naishkarmya.
Finally, the text goes on to say that a man, who sees all beings in the Self and sees the
Self as existing in all beings; in fact, for whom all beings and everything that exists have
becomes the Self - how can such a man suffer infatuation? What ground would such a
man have for grief? Loathfulness, infatuation and grief verily proceed from our not being
able to see the Atman in all things. But a man, who realizes the oneness of all things, for
whom everything has become the Self, must ipso facto, cease to be affected by the
common foibles of humanity. (Page 169-170 of The Creative Period by Messrs.
Belvalkar and Ranade).
Bow to Shri Sai - Peace be to all
Shiridi Sai Satcharitra - Chapter 21
Sai Satcharitra
Sai Satchritra - Chapter XXI
Stories of (1) V.H. Thakur (2) Anantrao Patankar and (3) Pandharpur Pleader.
In this Chapter, Hemadpant relates the stories of Vinayak Harishchandra Thakur, B.A.,
Anantrao Patankar of Poona, and a pleader from Pandharpur. All these stories are very
interesting which if very carefully read and grasped, will lead the readers on to the
spiritual path.
Preliminary
It is a general rule, that it is our good luck in the form of accumulation of merits in past
births, that enables us to seek the company of Saints and profit thereby. In illustration of
this rule, Hemadpant gives his own instance. He was a resident Magistrate of Bandra, A
suburb of Bombay, for many years. A famour Mahomedan Saint named Pir Moulana
was living there and many Hindus, Parsis and many others who followed different
religion used to go to him and take his darshan. His Mujavar (priest) by name Inus
pressed Hemadpant many a time, night and day, for going to see him, but for some
reason or other he was not able to see him. After many years his turn came and he was
called to Shirdi where he was permanently enlisted in Sai Baba's Darbar. Unfortunate
fellows do not get this contact of the Saints. It is only the fortunate ones that get it.
Institution of Saints
There have been institutions of Saints in this world, from time immemorial. Various
Saints appear (incarnate) themselves in various places to carry out the missions allotted
to them, but though they work in different places, they are, as it were, one. They work in
unison under the common authority of the Almighty Lord and know full well what each of
them is doing in his place, and supplement his work where necessary. An instance
illustrating this is given below.
Mr. Thakur
Mr. V.H.Thakur, B.A., was a clerk in the Revenue Department and he once came to a
town named Vadgaum near Belgaum (S.M. Country) along with a Survey party. There
he saw a Kanarese Saint (Appa) and bowed before him. The Saint was explaining a
portion from the book "Vichar-Sagar" of Nischaldas (a standard work on Vedanta) to the
audience. When Thakur was taking his leave to go, he said to him, "you should study
this book, and if you do so, your desires will be fulfilled, and when you go to the North in
the discharge of your duties in future, you will come across a great Saint by your good
luck, and then he will show you the future path, and give rest to your mind and make you
happy".
Then, he was transferred to Junnar, where he had to go by crossing Nhane Ghat. This
Ghat was very steep and impassible, and no other conveyance, than a buffalo was of
use in crossing it. So he had to take a buffalo-ride through the Ghat, which
inconvenienced and pained him much. Thereafter, he was transferred to Kalyan on
higher post, and there he became acquainted with Nanasaheb Chandorkar. He heard
much about Sai Baba from him and wished to see Him. Next day, Nanasaheb had to go
to Shirdi, and he asked Thakur to accompany him. He could not do so as he had to
attend the Thana Civil Court for a civil case. So Nanasaheb went alone. Thakur went to
Thana, but there the case was postponed. Then, he repented for not accompanying
Nanasaheb. Still he left for Shirdi and when he went there, he found that Nanasaheb had
left the place the previous day. Some of his other friends, whom he met there, took him
to Baba. He saw Baba, fell at His Feet and was overjoyed. His eyes were full of tears of
joy and his hair stood on end. Then after a while the omniscient Baba said to him - "The
path of this place is not so easy as the teaching of the Kanarese Saint Appa or even as
the buffalo-ride in the Nhane Ghat. In this spiritual path, you have to put in your best
exertion as it is very difficult". When Thakur heard these significant signs and words,
which none else than he knew, he was overwhelmed with joy. He came to know, that the
word of the Kanarese Saint had turned true. Then joining both hands and placing his
head on Baba's Feet, he prayed that he should be a accepted and blessed. Then Baba
said - "What Appa told you was all right, but these things have to be practised and lived.
Mere reading won't do. You have to think and carry out what you read, otherwise, it is of
no use. Mere book-learning, without the grace of the Guru, and self-realization is of no
avail".
The theoretical portion was read from the work `Vichar Sagar' by Thakur, but the
practical way was shown to him at Shirdi. Another story given below will bring out this
truth more forcibly.
Anantrao Patankar
One gentleman from Poona, by name Anantrao Patankar wished to see Baba. He came
to Shirdi, and took Baba's darshan. His eyes were appeased, he was much pleased. He
fell at Baba's Feet; and after performing proper worship said to Baba - "I have read a lot,
studied Vedas, Vedants and Upanishads and heard all the Purnas, but still I have not got
any peace of mind; so I think that all my reading was useless. Simple ignorant devout
persons are better than myself. Unless the mind becomes calm, all book-learning is of
no avail. I have heard, from many people, that you easily give peace of mind to so many
people by your mere glance, and playful word; so I have come here; please take pity on
me and bless me". Then Baba told him a parable, which was as follows:-
Parable of Nine Balls of Stool (Nava-vidha Bhakti)
"Once a Soudagar (merchant) came here. Before him a mare passed her stool (nine
balls of stool). The merchant, intent on his quest, spread the end of his dhotar and
gathered all the nine balls in it, and thus he got concentration (peace) of mind".
Mr. Patankar could not make out the meaning of this story; so he asked Ganesh
Damodar, alias Dada Kelkar, "What does Baba mean by this?" He replied - "I too do not
know all that Baba says and means, but at His inspiration I say, what I come to know.
The mare is God's grace and the nine balls excreted are the nine forms or types of
Bhakti, viz., (1) Shravana (Hearing); (2) Kirtana (Praying); (3) Smarana (Remembering);
(4) Padasevana (resorting to the feet); (5) Archana (Worship); (6) Namaskara (Bowing);
(7) Dasya (Service); (8) Sakhyatva (Friendship); (9) Atmanivedana (surrender of the
self). These are the nine types of Bhakti. If any of these is faithfully followed, Lord Hari
will be pleased, and manifest Himself in the home of the devotee. All the sadhanas, viz.
Japa (vocal worship), Tapa (penance), Yoga practice and studying the scriptures and
expounding them are quite useless unless they are accompanied by Bhakti, i.e.,
devotion. Knowledge of the Vedas, or fame as a great Jnani, and mere formal Bhajan
(worship) are of no avail. What is wanted is Loving Devotion. Consider yourself as the
merchant or seeker after the truth and be anxious and eager like him to collect or
cultivate the nine types of devotion.
Then you will attain stability and peace of mind".
Next day, when Patankar went to Baba for saluation, he was asked whether he collected
the 'nine balls of stool'. Then he said that he, being a poor fellow, should first be graced
by Baba, and then they will be easily collected. Then Baba blessed and comforted him,
saying that he would attain peace and welfare. After hearing this, Patankar became
overjoyed and happy.
The Pandharpur Pleader
We shall close this Chapter with short story showing Baba's omniscience and His using
it for correcting people and setting them on the right path. Once a pleader from
Pandharpur came to Shirdi, went to the Masjid, saw Sai Baba, fell at His Feet and,
without being asked, offered some Dakshina, and sat in a corner eager to hear the talk,
that was going on. Then Baba turned His face towards him and said - "How cunning the
people are! They fall at the feet, offer Dakshina, but inwardly give abuses behind the
back. Is not this wonderful?" This cap (remark) fitted the pleader and he had to wear
(take) it. None understood the remark. The pleader grasped it, but kept silent. When they
returned to the Wada, the pleader said to Kakasaheb Dixit - "What Baba remarked was
perfectly right. The dart (remark) was aimed at me, it was a hint to me, that I should not
indulge in reviling or scandalizing others (calling by names). When the subjudge or
munsiff of Pandharput (Mr.Noolkar) came and stayed here for the improvement of his
health, a discussion about this matter was going on in the bar-room at Pandharpur (as it
ever happens in many a bar-room). It was said or discussed there whether the ailments,
from which the sub-judge suffered were, ever likely to be got rid of without medicines, by
merely going after Sai Baba, and whether it was proper for an educated man, like the
sub-judge, to have recourse to such methods. The sub-judge was taken to task, i.e. he
was ciritisied, as also Sai Baba. I also took some part in this affair; and now Sai Baba
showed the impropriety of my conduct. This is not a rebuke to me, but a favour, an
advice that I should not indulge in any scandal or slander of others; and not interfere
unnecessarity in others' affairs".
Shirdi is about 100 Koss (Koss=3 miles) distant from Pandharpur; still Baba by His
omniscience knew what transpired there in the bar-room. The intervening places --
rivers, jungles and mountains - were not a bar to His all-perceiving sight and He could
see or read the hearts of all. There was nothing secret or veiled from Him. Everything,
far or near, was plain and clear to Him as broad as daylight.
Let a man be far or near, he cannot avoid the all-pervading gaze of Sai Baba. From this
incident, the pleader took the lesson that he should never speak ill of others, nor
unnecessarily criticize them. This his evil tendency was completely got rid of, and he
was set on the right path.
Though the story refers to a pleader, still it is applicable to all. All should, therefore, take
this lesson to heart and profit thereby.
Sai Baba's greatness is unfathomable, so are His wonderful Leelas. His life is also such;
for He is Para-Brahman (Lord God) incarnate.
Bow to Shri Sai - Peace be to all
Shiridi Sai Satcharitra - Chapter 22
Sai Satcharitra
Sai Satchritra - Chapter XXII
Rescues from Serpent-bites - (1) Balasaheb Mirikar (2) Bapusaheb Booty (3) Amir
Shakkar (4) Hemadpant - Baba's Opinion Regarding Killing of Serpents.
Preliminary
How to meditate on Baba? No one has been able to fathom the nature or the form of the
Almighty. Even the Vedas and the thousand-tongued Shesha are not able to describe it
fully; but the devotees cannot but know and look at the form of the Lord, for they know
that His Feet are the only means of their happiness. They know no other method of
attaining the supreme goal of life, except meditating on the Holy Feet. Hemadpant
suggests an easy way of devotion and meditation as follows:-
As the dark fortnight of every month wears out gradually, the moonlight also wanes in
the same degree and on the newmoon day, we do not see the moon at all, nor do we get
her light. Therefore, when the bright fortnight begins, people are very anxious to see the
moon. On the first day, the moon is not seen and on the second day also she is not
clearly visible. Then the people are asked to see the moon through an opening between
the two branches of a tree, and when they begin to see through this aperture eagerly
and after concentratedly, the distant small crescent of the moon comes, to their great
delight, within their ken. Following this clue, let us try to see Baba's Light. Look at Baba's
posture, how fine it is! He is sitting with His legs folded,the right leg held across the left
knee. The fingers of His left hand are spread on the right-foot. On the right toe are
spread His two fingers-the index and middle ones. By this posture Baba means to say,
as it were-if you want to see My Light, be egoless and most humble and meditate on My
toe through the opening between the two branches-index and middle fingers-and then
you will be able to see My Light. This is the easiest means of attaining devotion.
Now let us turn for a moment to Baba's life. Shirdi had become a place of pilgrimage on
account of Baba's stay.
People from all quarters began to flock there, and both the rich and the poor began to
be benefited in more ways than one and in some form or other. Who can describe
Baba's boundless love and His wonderful natural knowledge and His all-pervasiveness?
Blessed is he, who could experience one or all of these. Sometimes Baba observed long
silence which was, in a way, His dissertation on Brahman; at other times He was
Consciousness-Bliss Incarnate, surrounded by His devotees. Sometimes He spoke in
parables, and at other times indulged in wit and humour. At times, He was quite
unambiguous (clear) and at times He seemed enraged. Sometimes He gave His
teachings in a nut-shell, at other times He argued at length. Many a time He was very
plain. In this way, He gave varied instructions to many, according to their requirements.
His life was, therefore, inscrutable, beyond the ken of our mind, beyond our intellect and
speech. Our longing to see His face, to talk with Him and hear His Leelas was never
satisfied; still we were overflowing with joy. We can count the showers of rain, encircle
(tie) the wind in a leather bag, but who can gauge or measure His Leelas? Now we deal
here with one aspect of them, viz. how He anticipated or forestalled the calamities of His
devotees and warded them off in time.
Balasaheb Mirikar
Balasaheb Mirikar, son of Sirdar Kakasaheb Mirikar was Mamlatdar of Kopergaon. He
was going on tour to Chitali. On the way he came to Shirdi to see Sai Baba. When he
went to the Masjid and prostrated himself before Baba, usual conversation regarding
health and other matters commenced, when Baba sounded a note of warning as
follows:-"Do you know our Dwarakamayi?" As Balasaheb did not understand he kept
quiet, Baba continued - "This is our Dwarakamayi, where you are sitting. She wards off
all dangers and anxieties of the children, who sit on her lap. This Masjidmayi (its
presiding Deity) is very merciful, she is the mother of the simple devotees, whom she will
save in calamities. Once a person sits on her lap, all his troubles are over. He, who rests
in her shade, gets Bliss". Then Baba gave him Udi, and placed His protecting hand on
his head. When Balasaheb was about to depart, He again said- "Do you know the
"Lamba Bava" (long gentleman), Viz. serpent?" And then closing the left arm like fist He
brought it near the right elbow, and moving His left arm like the hood of a serpent, He
said- "He is so terrible, but what can he do to the children of Dwarakamayi: When the
Dwarakamayi (its presiding deity) protects, what can the serpent do?"
All who were present there, were curious to know the meaning of all this and its
reference to Mirikar, but none had the courage to ask Baba about this. Then Balasaheb
saluted Baba and left the Masjid with Shama. Baba called Shama back and asked him to
accompany Balasaheb, and enjoy the Chitali trip. Shama came to Balasaheb, and told
him that he would go with him according to Baba's wish. Balasaheb replied that he need
not come as it would be inconvenient. Sharma returned to Baba and told Him what
Balasaheb said to him. Baba said, "Alright, do not go. We should mean well and do well.
Whatever is destined to happen, will happen".
In the meanwhile Balasaheb thought over again, and calling Shama asked him to
accompany him. Then Shama going again to Baba and taking His leave started with
Balasaheb in the tanga. They reached Chitali at 9 P.M. and encamped in the Maruti
temple. The office-people had not come; so they sat quiet in the temple, talking and
chitchating. Balasaheb was sitting on a mat reading a newspaper. His Uparani (upper
dhotar) was spread across his waist and on a part of it a snake was sitting unobserved.
It began to move with a rustling sound which was heard by the peon. He brought a
lantern, saw the snake and raised an alarm- 'serpent, serpent'. Balasaheb was
frightened and began to quiver. Shama was also amazed. Then he and others moved
noiselessly and took sticks and clubs in their hands. The snake got down slowly from the
waist and it moved away from Balasaheb; it was immediately done to death. Thus this
calamity, which was prophesied by Baba, was averted and Balasaheb's love for Baba
was deeply confirmed.
Bapusaheb Booty
A great astrologer named Nanasaheb Dengale told one day Bapusaheb Booty, who was
then in Shirdi, "To-day is an inauspicious day for you, there is a danger to your life". This
made Bapusaheb restless. When they, as usual, came to Masjid, Baba said to
Bapusaheb- "What does this Nana say? He foretells death for you. Well, you need not
be afraid. Tell him boldly "Let us see how death kills." Then later in the evening
Bapusaheb went to his privy for easing himself where he saw a snake. His servant saw it
and lifted a stone to strike at it. Bapusaheb asked him to get a big stick, but before the
servant returned with the stick, the snake was seen moving away and soon disappeared.
Bapusaheb remembered with joy Baba's words of fearlessness.
Amir shankar
Amir Shankar was a native of the village Korale, in Kopergaon Taluka. he belonged to
the butcher caste. He worked as a commission agent in Bandra, and was well-known
there. He once suffered from Rheumatism, which gave him much pain. He was then
reminded of God, and so, he left his business and went to Shirdi, and prayed to Baba to
relieve him from his malady. Baba then stationed him in the Chavadi, which was then a
damp unhealthy place, unfit for such a patient. Any other place in the village, or Korale
itself would have been better for Amir, but Baba's word was the deciding factor and the
chief medicine. Baba did not allow him to come to the Masjid, but fixed him in the
Chavadi, where he got very great advantage. Baba passed via Chavadi every morning
and evening; and every alternate day Baba went to the Chavadi in a procession and
slept there. So Amir got Baba's contact very often easily. Amir stayed there for full nine
months, and then, somehow or other, he got a disgust for the place. So one night he
stealthily left the place and came to Kopergaon and stayed in a Dharmashala. There he
saw an old dying Fakir, who asked him for water. Amir brought it and gave it to him. As
soon as he drank it, he passed away. Then Amir was in a fix. He thought that if he went
and informed the authorities, he would be held responsible for the death as he was the
first and sole informant, and knew something about it. He repented for his action, viz.
leaving Shirdi without Baba's leave, and prayed to Baba. He then determined to return to
Shirdi, and that same night he ran back, remembering and muttering Baba's name on
the way, and reached Shirdi before day-break, and became free from anxiety. Then he
lived in the Chavadi in perfect accordance with Baba's wishes and orders, and got
himself cured. One night it so happened that Baba cried at midnight- "Oh Abdul, some
devilish creature is dashing against the side of My bed". Abdul came with a latern,
examined Baba's bed but found nothing, Baba asked him to examine carefully all the
place and began to strike ground with His satka. Seeing this Leela of Baba, Amir thought
that Baba might have suspected some serpent had come there. Amir could know by
close and long contact the meaning of Baba's words and actions. Baba then saw near
Amir's cushion something moving. He asked Abdul to bring in the light, and when he
brought it, he saw the coil of a serpent there, moving its head up and down. Thereupon
the serpent was immediately beaten to death. Thus Baba gave timely warning and
saved Amir.
Hemadpant (Scorpion and Serpent)
(1) At Baba's recommendation Kakasaheb Dixit was daily reading the two works of Shri
Eknath Maharaj, viz., Bhagwat and Bhawartha Ramayana and Hemadpant had the good
forturne to be one of the audience when the reading of the works was going on. Once
when a portion from the Ramayana relating to Hanuman's testing Rama's greatness,
according to his mother's instructions, was being read, all the listeners were spell-bound.
Hemadpant was one of them. A big scorpion (none knew where it came from), jumped
and sat on the right shoulder of Hemadpant, on his Uparani (upper dhotar). First it was
not noticed, but as the Lord protects those, who are intent on hearing His stories, he
casually cast a glance over his right shoulder and noticed it. It was dead silence, not a
bit moved here or there. It seemed as if, it also enjoyed the reading. Then by the Lord's
grace, Hemadpant without disturbing the audience, took the two ends of his dhotar,
folded them, and brought them together, enclosing the scorpion within. Then he went
out, and threw it in the garden. (2) On another occasion some persons were sitting in the
upper floor of Kakasaheb's Wada, just before nightfall, when a serpent crept through a
hole in the window frame and sat coiled up. A light was brought. Though it was first
dazzled, yet it sat still and only moved its head up and down. Then many persons
rushed there with sticks and cudgels, but as it sat in an awakward place, no blow could
be dealt. But hearing the noises of men, the serpent went out hastily through the same
hole. Then all the persons there felt relieved.
Baba's Opinion
One devotee named Muktaram, then said that it was good that the poor creature
escaped. Hemadpant challenged him saying that serpents should better be killed. There
was a hot discussion between them - the former contending that serpents, and such
creatures, should not be killed, the latter that they should be. As night came on, the
discussion came to an end, without any decision being arrived at. Next day, the question
was reffered to Baba, who gave His settled opinion as follows:- "God lives in all beings
and creatures, whether they be serpents or scorpions. He is the Great Wirepuller of the
world, and all beings, serpents, scorpions etc., obey His command. Unless He will it,
nobody can do any harm to others. The world is all dependent on Him, and no one is
independent. So we should take pity and love all creatures, leave off adventurous fights
and killings and be patient. The Lord (God) is the Protector of all.
Bow to Shri Sai - Peace be to all
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