SHRI SAI SATCHARITA - Ch. XVIII, XIX, XX

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Baba, and now in these two Chapters, he describes how Hemandpant, himself, was

accepted and blessed by Baba, how Baba encouraged good thoughts and fructified

them; and gives His teachings regarding Self-improvement, slander and

remuneration for labour. Preliminary

justify">It is a well-known fact, that the Sadguru looks first to the

qualifications of his disciples; and then gives them suitable instructions,

without unsettling their minds in the least, and leads them on towards the goal

of self- realization. In this respect, some say that what the Sadguru teaches or

instructs, should not be divulged to others. They think that their instructions

become useless, if they are published. This view is not correct. The Sadguru is

like a monsoon cloud. He pours down profusely, i.e., scatters widely his

nectar-like teachings. These, we should enjoy and assimilate to our heart's

content; and then serve others with them, without any reserve. This rule should

apply, not only to what he teaches in our waking state, but to the visions he

gives us in our dreams. To quote an instance: Budhakowshik Rishi composed his

celebrated Ram-raksha stotra, which he had

seen in his dream. Like a loving mother forcing bitter but wholesome

medicines down the throats of her children for the sake of their health, Sai

Baba imparted spiritual instructions to His devotees. His method was not veiled

or secret, but quite open. The devotees who followed His instructions got their

object. Sad-gurus like Sai Baba opens our (eyes of) intellect and shows us the

divine beauties of the Self, and fulfills our tender longings of devotion. When

this is done, our desire for sense-objects vanishes, twin fruits of Viveka

(discrimination) and

Vairagya (dispassion or non-attachment) come to our hands; and knowledge sprouts

up even in the sleep. All this we get, when we come in contact with Saints

(Sad-guru), serve them and secure their love. The Lord, who fulfills the

desires of His devotees, comes to our aid, removes our troubles and sufferings,

and makes us happy. This progress or development is entirely due to the help of

the Sadguru, who is regarded as the Lord Himself. Therefore, we should always

be after the Sad-guru, hear His stories, fall at His Feet and serve Him. Now we

come to our main story. Mr.

Sathe There was a gentleman named Mr. Sathe, who had attained some publicity,

many years ago during Crowford Regime, which was put down by Lord Reay, the

then Governor of Bombay. He suffered severe losses in trade. Other adverse

circumstances gave him much trouble, and made him sad and dejected. Being

restless, he thought of leaving home; and going out to a distant place. Man

does not generally think of God, but when difficulties and calamities overtake

him, he turns to Him and prays for relief. If his evil actions have come to an

end, God arranges his meeting with a Saint, who gives him

proper directions regarding his welfare. Mr. Sathe had similar experience. His

friends advised him to go to Shirdi, where so many people were flocking to get

Sai Baba's Darshan, for getting peace of mind and the satisfaction of their

wants. He liked the idea, and at once came to Shirdi in 1917. Seeing Baba's

Form, which was like Eternal Brahma, Self-luminous, Spotless and Pure, his mind

lost its restlessness and became calm and composed. He thought, that it was the

accumulation of merits in his former births that brought him to the Holy Feet

of Baba. He was a man of strong will. He at once started to make a parayana

(study) of Guru-charitra. When the reading was finished in the saptaha (seven

days), Baba gave him a vision that night. It was to this effect: Baba with

Guru-charitra in His hand was explaining its contents to Mr. Sathe, who was

sitting in front and listening carefully. When he woke up, he remembered the

dream and felt very happy. He thought that it was

extremely kind of Baba. Who awakens souls like his that are snoring in

ignorance, and makes them taste the nectar of Guru-charitra. Next day, he

informed Kakasaheb Dixit of this vision, and requested him to consult Sai Baba

regarding its meaning or significance -- whether one saptaha (week's) reading

was sufficient or whether he should begin again. Kakasaheb Dixit, when got a

suitable opportunity, asked Baba - "Deva (Oh God), what did you suggest to Mr.

Sathe by this vision? Whether he should stop or continue the saptaha? He is a

simple devotee, his desire should be fulfilled and the vision explained to him,

and he should be blessed." Then Baba replied - "He should make one more saptaha

of the book; if the work be studied carefully, the devotee will become pure and

will be benefited, the Lord will be pleased and will rescue him from the bondage

of the mundane existence."

justify"> At this time, Hemandpant was present there. He was shampooing Baba's

Legs. When he heard Baba's words, he thought in his mind as follows - "What!

Mr. Sathe read for a week only and got a reward; and I am reading it for forty

years with no result! His seven days' stay here becomes fruitful while my seven

years' stay (1910 to m1917) goes for nothing. Like a Chatak bird I am ever

waiting for the Merciful Cloud (Baba) to pour its nectar on me; and bless me

with His instructions." No sooner did this thought cross his mind, Baba knew it

then and there. It was the experience of the Bhaktas that Baba read and

understood all their thoughts, and that He suppressed

the evil thoughts and encouraged the good ones. Reading Hemandpant’s mind Baba

at once asked him to get up, go to Shama (Madhavarao Deshpande), get from him

Rs. 15/- as Dakshina, sit and chitchat with him for a while and then return.

Mercy dawned in Baba's mind, and so he issued this order. And who could disobey

Baba's order? Hemandpant immediately left the Masjid and came to Shama's

house. He had just bathed, and was wearing a dhotar. He came out and asked

Hemandpant - "How is it that you are here now? It seems that you have come from

the Masjid. Why do

you look restless and dejected? Why are you alone? Please sit and rest, while I

shall just do my worship and return: in the meanwhile you please take pan-bida

(leaves and betel nuts etc.) let us then have a pleasant chat." After saying

his, he went inside and Hemandpant sat alone in the front varandah. He saw in

the window a well-known Marathi book named 'Nath-Bhagwat.' This is a commentary

by the Saint Ekanath, on the eleventh Skandha (chapter) of the bigger Sanskrit

work, the Bhagwat. At the suggestion or recommendation of Sai Baba, Messrs.

Bapusaheb Jog and Kakasaheb Dixit read daily in Shirdi, Bhagwad Geeta with its

Marathi commentary named Bhawartha-Deepika or Jnaneshwari (A dialogue between

Krishna and His friend devotee Arjuna) and Nath Bhagwat (A dialogue between

Krishna and His servant devotee Uddhava) and also Ekanath's other big work,

viz. Bhawartha Ramayana. When devotees came to Baba and asked Him certain

questions. He sometimes answered them in part, and

asked them to go and listen to the readings of the above-mentioned works, which

are the main treatises of Bhagwat Dharma. When the devotees went and listened,

they got full and satisfactory replies to their questions. Hemandpant also used

to read daily some portions of the book Nath-Bhagwat. That day, he did not

complete the daily portion of his reading, but had left it unfinished in order

to accompany certain devotees, who were going to the Masjid. When he took up

the book from Shama's window and casually opened, it, he found, to his surprise

that the

unfinished portion turned up. He thought that Baba sent him very kindly to

Shama's house for enabling him to complete his daily reading. So he went

through the unfinished portion and completed it. As soon as this was over,

Shama, after doing his worship came out, and the following conversation took

place between them. Hemandpant: - I have come with a message from Baba. He

has asked me to return with Rs. 15/- as Dakshina from you, also to sit with you

for a while and have a pleasant chitchat and then return to the Masjid with you.

Shama (with surprise): - I have no money to give. Take my 15 Namaskaras

(bows) in lieu of rupees as Dakshina, to Baba. Hemandpant: -

All right, your Namaskaras are accepted. Now let us have some chitchat. Tell me

some stories and Leelas of Baba, which will destroy our sins. Shama: - Then

sit here for a while. Wonderful is the sport (Leela) of this God (Baba). You

know it already. I am a village rustic, while you are an enlightened citizen.

You have seen some more Leelas since your coming here. How should I describe

them before you? Well, take these leaves, betel nut and chunam and eat the

pan-bida; while I go in, dress myself and come out. In a few minutes Shama

come out and sat talking with Hemandpant. He said - "The Leela of this God

(Baba) is inscrutable; there is no end to His Leelas. Who can see them? He

plays or sports with His Leelas, still He is outside of (unaffected by) them.

What do we rustics know? Why does not Baba Himself tell stories? Why does He

send learned men like you to fools like me? His

ways are inconceivable. I can only say, that they are not human." With this

preface Shama added, - "I now remember a story, which I shall relate to you. I

know it personally. As a devotee is resolute and determined, so is Baba's

immediate response. Sometimes Baba puts the devotees to severe test; and then

gives them 'Upadesh' (instructions). As soon as Hemandpant heard the word

'Upadesh', a flash of lightning crossed, through his mind. He at once

remembered the story of Mr. Sathe's Guru-charitra reading and thought that Baba

might have sent him to Shama,

in order to give peace to his restless mind. However, he curbed this feeling,

and began to listen to Shama's stories. They all showed how kind and

affectionate Baba was to His devotees. Hemandpant began to feel a sort of joy

while hearing them. Then Shama began to tell the following story. Mrs.

Radhabai Deshmukh

0pt; TEXT-ALIGN: justify">There was an old woman by name Radhabai; She was the

mother of one Khashaba Deshmukh. Hearing Baba's fame, she came to Shirdi with

the people of Sangamner. She took Baba's Darshan and was much satisfied. She

loved Baba intimately and resolved in her mind, that She should accept Baba as

her Guru, and take some Upadesh from Him. She knew nothing else. She determined

to fast herself unto death, so long as Baba did not accept her, and give her any

Upadesh or Mantra. She stayed in her lodging and left off taking any food or

water for three days. I was frightened by this ordeal of the old woman and

interceded with Baba on her behalf. I said, "Deva, what is this You have

started? You drag so many persons here. You know that old lady. She is very

obstinate and depends on You entirely, She has resolved to fast unto death, if

You don't accept and instruct her. If any

thing worse happens, people will blame You, and say that Baba did not instruct

her, and consequently she met her death. So take some mercy on her, bless her

and instruct her." On seeing her determination, Baba sent for her, changed the

turn of her mind by addressing her as follows: - "Oh mother, why are you

subjecting yourself to unnecessary tortures and hastening your death? You are

really My Mother and I am your child. Take pity on Me and hear Me through. I

tell you My own story, which if you listen carefully, will do you good. I had a

Guru. He was a

great Saint and most merciful. I served him long, very long; still he would not

blow any Mantra into My ears. I had a keen desire, never to leave him but to

stay with and serve him; and at all costs receive some instructions from him.

But he had his own way. He first got my head shaved and asked Me two pice as

Dakshina. I gave the same at once. If you say that as My Guru was perfect, why

should he ask for money and how should he be called desireless? I replied

plainly that he never cared for coins. What had he to do with them? His two

pice were (1) Firm Faith and (2) Patience or perseverance. I gave these two

pice or things to him, and he was pleased.

justify">"I resorted to My Guru for 12 years. He brought Me up. There was no

dearth of food and clothing. He was full of love nay, he was love incarnate.

How can I describe it? He loved Me most. Rare is a Guru like him. When I looked

at him, he seemed as if he was in deep meditation, and then we both were filled

with Bliss. Night and day, I gazed at him with no thought of hunger and thirst.

Without him, I felt restless. I had no other object to meditate, nor any other

thing than My Guru to attend. He was My sole refuge. My mind was always fixed

on him. This is one pice Dakshina. Saburi (Patience or perseverance) is the

other pice. I waited patiently and very long on My Guru and served him. This

Saburi will ferry you across the sea of this mundane existence. Saburi is

manliness in man, it removes all sins and afflictions, gets rid of calamities

in various ways, and casts aside all

fear, and ultimately gives you success. Saburi is the mine of virtues, consort

of good thought. Nishtha (Faith) and Saburi (Patience) are like twin sisters,

loving each other very intimately." "My Guru never expected any other thing

from Me. He never neglected Me, but protected Me at all times. I lived with

him, and was sometimes away from him; still I never felt the want or absence of

his love. He always protected Me by his glance, just as the tortoise feeds her

young ones, whether they are near her or away from her on the other side of the

river bank,

by her loving looks. Oh mother, My Guru never taught Me any Mantra, then how

shall I blow any Mantra in your ears? Just remember that Guru's tortoise-like

loving glance gives us happiness. Do not try to get Mantra or Upadesh from

anybody. Make Me the sole object of your thoughts and actions; and you will, no

doubt, attain Paramartha (the spiritual goal of life). Look at Me

whole-heartedly, and I in turn look at you similarly. Sitting in this Masjid, I

speak the truth, nothing but the truth. No Sadhanas, nor proficiency in the six

Shastras, are necessary. Have faith and confidence in your Guru. Believe fully,

that Guru is the sole Actor or Doer. Blessed is he who knows the greatness of

his Guru and thinks him to be Hari, Hara and Brahma (Trimurti) Incarnate."

Instructed in this way, the old lady was convinced; she bowed to Baba and gave

up her fast. Hearing this story carefully and attentively, and marking its

significance and appropriateness, Hemandpant was most agreeably surprised.

Seeing this wonderful Leela of Baba, he was moved from top to toe, he was

overflowing with joy, his throat was choked, and he was not able to utter a

single word. Shama, on seeing him in this condition asked him, - "What is the

matter with you, why are you silent? How many innumerable Leelas of Baba shall

I describe!" Just at that time the bell in the Masjid began to ring,

proclaiming that the noon-worship and Arati ceremony had begun. Therefore,

Shama and Hemandpant hurried to the Masjid. Bapusaheb Jog had just started the

worship. Women were up in the Masjid, and men were standing below in the open

courtyard and they were all loudly singing the Arati in chorus to the

accompaniment of drums. Shama went up, pulling Hemandpant with him. He sat to

the right and Hemandpant in front of Baba. On seeing them, Baba asked

Hemandpant to give the Dakshina brought from Shama. He replied that Shama gave

Namaskaras in lieu of Rupees and that he was there in person. Baba said,

"Alright, now let Me know whether you both had a chitchat, and if so, tell Me

all that you talked about." Not

minding the sounds of the bell, the drum and the chorus songs, Hemandpant was

eager to tell what they had talked and started to narrate it. Baba was also

anxious to hear, and so He left the bolster and leaned forward. Hemandpant said

all that they talked about was very pleasant, and that specially the story of

the old lady was most wonderful and that on hearing it, he thought that His

Leela was inexplicable, and under the guise of that story, He really blessed

him. Baba then said - "Wonderful is the story. How were you blessed? I would

like to know everything in detail from you, so tell Me all about it." Then

Hemandpant related in full the story, which he had heard a little while before,

and which had made a lasting impression on his mind. Hearing this Baba was much

pleased and asked him - "Did the story strike you and did you catch its

significance?" He replied - "Yes, Baba the restlessness of my mind has vanished

and I have got true peace and rest, and come to know the

true path." Then Baba spoke as follows: - "My method is quite unique.

Remember well, this one story, and it will be very useful. To get the knowledge

(realization) of the Self, Dhyana (meditation) is necessary. If you practice it

continuously, the Vrittis (thoughts) will be pacified. Being quite desireless,

you should meditate on the Lord, Who is in all the creatures, and when the mind

is concentrated, the goal will be achieved. Meditate always on My formless

nature, which is knowledge incarnate, consciousness and bliss. If you cannot do

this, meditate on My Form from top to toe as you see here night and day. As you

go on doing

this, your Vrittis will concentrate on one point and the distinction between the

Dhyata (meditator), Dhyana (act of meditation), Dhyeya (this meditated upon)

will be lost and the meditator will be one with the Consciousness and be merged

in the Brahman. The (mother) tortoise is on one bank of the river, and her young

ones are on the other side. She gives neither milk, nor warmth to them. Her mere

glance gives them nutrition. The young ones do nothing, but remember (meditate

upon) their mother. The tortoise glance is, to the young ones, a downpour of

nectar, the only source of sustenance and happiness. Similar is the relation,

between the Guru and disciples."

justify">When Baba uttered these last words, the chorus of the Arati songs

stopped and all cried out loudly in one voice: "Victory be to our Sadguru Sai

Maharaj, Who is Existence, Knowledge and Bliss." Dear readers, let us imagine,

that we are at this time, standing amongst the crowd in the Masjid; and let us

join them in this Jayajayakar. After the Arati ceremony was over, Prasad was

distributed. Bapusaheb Jog advanced as usual, and after saluting Baba, gave into

His hand a handful of sugar-candy. Baba pushed all this quantity into the hands

of Hemandpant and said to him, "If you take this story to heart and remember it

well, your state will be sweet as the sugar-candy, all your desires will be

fulfilled and you will be happy." Hemandpant bowed before Baba and implored,

"Do favour me like this, bless and protect me always." Baba replied - "Hear

this story, meditate on it and assimilate its spirit. Then you will always

remember and meditate on the Lord, Who will manifest Himself to you."

justify"> Dear readers! Hemandpant got Prasad of sugar-candy then; and we now

get the Prasad of sugar-candy or nectar of this story. Let us drink it to out

heart's content, meditate on it, and assimilate it, and be strong and happy by

Baba's grace. Amen! Towards the end of

the 19th Chapter Hemandpant had dealt with some other matters, which are given

below. Baba's Advice regarding our Behavior The following words of Baba

are general and invaluable. If they are kept in

mind and acted upon, they will always do you good. "Unless there is some

relationship or connection, nobody goes anywhere. If any men or creatures come

to you, do not discourteously drive them away, but receive them well and treat

them, with due respect. Shri Hari (God) will be certainly pleased, if you give

water to the thirsty, bread to the hungry, clothes to the naked, and your

verandah to strangers for sitting and resting. If anybody wants any money from

you, and you are not inclined to give, do not give, but do not bark at him,

like a dog. Let anybody speak hundreds of things against you, do not resent by

giving any bitter reply. If you always tolerate such things, you will certainly

be happy. Let the world go topsy-turvy, you remain where you are. Standing or

staying in your own place looks on calmly at the show of all things passing

before you. Demolish the wall of difference that separates you from Me and then

the road for our meeting will be clear and open. The sense of differentiation,

as I and thou, is the barrier that keeps away the disciple from his Master, and

unless that is destroyed the state of union or atonement is not possible, "Allah

Malik" i.e. God is the sole Proprietor, nobody else is our Protector. His method

of work is extra-ordinary, invaluable, and inscrutable. His will be done and He

will show us the way, and satisfy our heart's desires. It is on account of

Rinaubandh (former relationship) that we have come together, let us love and

serve each other and be happy. He, who attain the supreme goal of life, is

immortal and happy; all others merely exist, i.e., live so long as they

breathe".

0in 0pt; TEXT-ALIGN: justify"> Encouraging Good Thoughts of Fruition It is

interesting to note how Sai Baba encouraged good thoughts. You have to

surrender yourself completely to Him with love, and devotion, and they you will

see how, He helps you, off and on, in so many things. Some Saint has said, that

when

you get a good thought, immediately after awakening from sleep, and if you

develop the same afterwards during the day, your intellect will be unfolded and

your mind will attain calmness. Hemandpant wanted to try this. On one Wednesday

night before going to bed, be thought - "To-morrow is Thursday - an auspicious

day and the place, viz. Shirdi, is so holy; so let me pass the whole day in

remembering and chanting the Rama-nama, and then he slept. Next morning when he

got up he remembered without any effort the name of Rama and was much pleased.

He then, after finishing his morning duties, went to see Baba with flowers.

When he left Dixit's Wada, and was just passing Booty's Wada (present

Samadhi-Mandir) he heard a beautiful song that was being sung nicely by one

Aurangabadkar, in the Masjid before Baba. The song was Guru - kripanjan payo

mere bhai" etc., by Ekanath, in which he says that he got collyrium in the form

of Guru's grace which opened his vision and made him see

Rama, in and out, in sleep, dream, and waking state and everywhere. There were

so many songs; and why did Aurangabadkar, a devotee of Baba, particularly

choose this song? Is this not a curious coincidence arranged by Baba to feed

the determination of Hemandpant to sing unceasingly Rama-nama, during the day?

All Saints agree on and lay stress upon the efficacy of uttering Rama's

(God's) name, in fulfilling the ambitions of the Bhaktas and in protecting and

saving them from all calamities. Variety in Upadesh -- Slanderer Condemned

Sai Baba required no special place, nor any special time for giving

instructions. Whenever any occasion demanded, He gave them freely. Once it so

happened that a Bhakta of Baba reviled another behind his back, before

other people. On leaving aside merits, he dwelt on the faults of his brother,

and spoke so sarcastically, that the hearers were disgusted. Generally, we see

that people have a tendency to scandalize others, un-necessarily; and this

brings on hatred and ill will. Saints see scandal, in another light. They say

that there are various ways of cleansing or removing dirt, viz. by means of

earth, water and soap etc., but a scandalmonger has got a way of his own. He

removes the dirt (faults) of others by his tongue; so in a way of obliges the

person, whom he reviles and for this he is to be thanked. Sai Baba had his own

method of correcting the scandalmonger. He knew by his omniscience what the

slanderer had done and when He met him at noon near the Lendi, Baba pointed out

to him a pig that was eating filth near the fence and said to him - "Behold how,

with what relish it is gorging dung. Your conduct is similar. You go on reviling

your own brethren to your heart's content. After

performing many deeds of merit, you are born a man, and if you act like this,

will Shirdi help you in any way?" Needless to say, that the Bhakta took the

lesson to his heart, and went away. In this way Baba went on giving

instructions whenever necessary. If these are borne in our minds and acted

upon, the spiritual goal (realization) is not far off. There is a proverb which

says - "If there be my Hari (Lord), He will feed me on my cot." This proverb is

only true in respect of food and clothing, but if anyone trusting in this sit

quiet and does nothing in

spiritual matters, he will be ruined. One has to exert himself to his utmost for

attaining self-realization. The more he endeavors, the better for him. Baba

said that He was omnipresent, occupying land, air, country, world, light and

heaven, and that He was not limited. To remove the misunderstanding of those,

who thought that Baba was only His body – three cubits and a half in length, He

incarnated Himself in this form and if any devotee meditated on Him day and

night with complete self-surrender, he experienced complete union (without any

difference)

with Him like sweetness and sugar, waves and sea, eye and its luster. He, who

wants to get rid of the cycle of births and deaths, should lead a righteous

life, with his mind calm and composed. He should always engage himself in good

actions, should do his duties and surrender himself, heart and soul to Him. He

need not then be afraid of anything. He, who trusts Him entirely, hears and

expounds His Leelas and does not think of anything else, is sure to attain

Self-realization. Baba asked many to remember His name and to surrender to Him,

but to those, who wanted to know who they were ('Who am I' enquiry), He advised

Shravanam (study) and Mananam (meditation). To some, He advised remembering

God's name, to others hearing His Leelas, to some worship of His Feet, to

others reading and studying Adhyatma Ramayan, Jnaneshwari and other sacred

scriptures. Some He made sit near His Feet, some He sent to Khandoba's temple,

and some He advised the repetition of the thousands names of

Vishnu and some the study of Chhandogya Upanishad and Geeta. There were no

limit, nor restriction to His instructions. To some, He gave them in person. To

others by visions in dreams. To one addicted to drink, He appeared in his dream,

sat on his chest, pressed it and left him, after he gave a promise not to touch

liquor anymore. To some, He explained some Mantras like `Gurur Brahma' in

dreams. To some devotee, who was practicing Hath-Yoga, He sent word that he

should leave off Hath-Yoga practices, sit quiet and wait (Saburi). It is

impossible to describe all His ways and methods. In ordinary worldly dealings,

He set examples by His actions, one of which is given below.

justify">Remuneration for Labour One day at noon, Baba came near

Radha-Krishna-Mai's house and said - "Bring Me a ladder." Some men brought it

and set it against a house as directed by Baba. He climbed up on the roof of

Vaman Gondkar's house, passed the roof of Radha-Krishna-Mai's house and then

got down from the other corner. What object Baba had, none could know.

Radha-Krishna-Mai was, at that time, shivering with Malaria. It may be to drive

off that fever that He may have gone there. Immediately

after getting down, Baba paid Rupees two to the persons who brought the ladder.

Somebody asked Baba, why he paid so much for this. He replied that nobody

should take the labour of others, in vain. The worker should be paid his dues

promptly and liberally. Bow to Shri Sai - Peace be to all Chapter XX

Das Ganu's Problem Solved by Kaka's maidservant - In this Chapter, Hemandpant

describes, how Das Ganu's problem was solved by Kakasaheb Dixit's Maidservant

Preliminary

justify">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 programs, 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 fervor 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 him or her 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 on the 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 (Yajur Veda)

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. Professor

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, "The poetry of the Ishopanishad is a Commixture of moral,

mystical and metaphysical (ibid. Page 41)".

TEXT-ALIGN: justify">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.

12.0pt"> 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,

could 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 maid-servant solve the difficulties

of this nature", but Das Garn 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 crimson colored 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

FONT-FAMILY: Arial; mso-bidi-font-size: 12.0pt">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

practicing 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 maidservant. 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.

0in 0pt; TEXT-ALIGN: justify"> 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 lifetime always in doing action, specially the karmas

enjoined in the Sastras, 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 lifetime 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 TO BE CONTINUED…

0pt" align="right">With Sai love from Sai brothers – ‘’

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