SHRI SAI SATCHARITRA - Ch. XXXI and XXXII

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FONT-FAMILY: Arial; mso-bidi-font-size: 12.0pt"> The Passing Away In Baba's

Presence of - (1) Sannyasi Vijayanand - (2) Balaram Mankar - (3) Noolkar – (4)

Megha - and (5) The Tiger In this Chapter Hemadpant

describes the passing away of certain persons and a tiger in Baba's presence.

Preliminary The last wish or thought that a man has at the hour of death

determines his future course. Shri Krishna has said in Gita (VIII-5-6) that "he

who remembers Me in his last moments, comes verily to Me, and he that meditates

otherwise at that time goes to what he looks for." We cannot be certain that we

can entertain a particular good thought at our last moment, for, more often

than not, we are more likely to be frightened and terrified by many causes.

Hence constant practice is necessary for enabling us to fix our mind on any

desired good thought at any or the last moment. All Saints, therefore,

recommended us to always remember God and chant His name always, so that we may

not be puzzled when the time for departure comes. The devotees on their part

surrender themselves completely to the Saints, fully believing that the

all-knowing Saints would guide and help them in their last moments. A few such

cases will be noted here. (1) Vijayanand

mso-bidi-font-size: 12.0pt">A Madrasi Sannyasi named Vijayanand started on a

pilgrimage to Manasa-Sarovar. En route, hearing Baba's fame, he halted at

Shirdi. There he met one Somadevaji Swami of Hardwar and enquired of him about

the particulars of the Manasa-Sarovar trip. The Swami told him that the Sarovar

was 500 miles above the Gangotri and described to him the difficulties of the

journey, viz. plenty of snow and the change of dialect every 50 koss and the

suspicious nature of the people of Bhutan who give a lost of trouble to the

pilgrims on the way. Hearing this, the Sannyasi was dejected and cancelled the

trip. Then when he went to Baba and prostrated himself before Him, Baba got

enraged and said, "Drive out this useless Sannyasi, his company is of no use".

The Sannyasi did not know Baba's nature. He felt discomforted, but sat there

watching things that were going on. It was the morning Darbar and the Masjid

was overcrowded. Baba was being

worshipped in various ways. Some were washing His Feet, some taking the Tirth

(holy water) from His toe and drinking it heartily and some touching their eyes

with it, some were applying sandal-paste, and some scents to His body. And all

were doing these things forgetting the distinction of caste and creed. Though

Baba got enraged with him, he was filled with affection for Baba and he did not

like to leave the place.

12.0pt">He stayed in Shirdi for two days when he got a letter from Madras

stating that his mother was very ill. He felt very dejected and wanted to be by

his mother's side; but he could not leave without Baba's permission. So he saw

Baba with the letter in hand and asked for His permission to return home. The

omniscient Baba knowing the future said to him - "If you so loved your mother,

why did you take Sannayasa? Fondness or attachment ill becomes an ochre garb.

Go and sit quiet at your lodging, wait with patience for a few days. In the

Wada there are many robbers, bolt your doors, be very vigilant, the thieves

will carry everything. Wealth and prosperity are transient and the body is

subject to decay and death. Knowing this, do your duty, leaving all attachment

to the things of this world and next. He who does this and surrenders himself

to the Feet of Hari (Lord) will get free from all troubles and attain bliss.

The Lord runs and helps him who

remembers and meditates on Him with love and affection. Your store of past

merits is considerable, so you have come here. Now attend to what I say and

realise the end of your life. Being desireless, begin from tomorrow the study

of Bhagwat. Do three 'saptahas' i.e. three reading during three weeks,

conscientiously. The Lord will be pleased with you and destroy your sorrows,

your illusions will vanish and you will get peace." Seeing that his end was

approaching, Baba prescribed that remedy and made him read ‘Ramavijaya’, which

pleases the God of death. Next morning after bathing and other purifying rites

he commenced to read Bhagwat in a secluded part in the Lendi garden. He

completed two readings and thereafter felt much exhausted. He returned to the

Wada and stayed in his lodging for two days and on the third day he breathed

his last on Fakir (Bade) Baba's lap. Baba asked the people to preserve the body

for a day for a good reason. The police afterwards came and on making

proper enquiries gave permission for the disposal of the body. It was buried in

a proper place with due rites. In this way Baba helped the Sannyasi and ensured

him Sadgati (salvation). (2) Balaram Mankar There was a householder devotee

of Baba by name Balaram Mankar. When his wife passed away, he got dejected and

entrusting his household to his son, left his home and came to Shirdi and lived

with Baba. Being pleased with his devotion, Baba wanted to give a good turn to

his life and He did this in this wise. He gave him Rs. 12/- and asked him to go

and live in Macchindragad (District Satara). Mankar was first unwilling to go

and stay away from Baba, but Baba convinced him that he was giving the best

course for him and asked him to practice mediation thrice a day on the Gad.

Believing in Baba's words, Mankar came to the Gad. He was much pleased with the

lovely sight, pure

water, healthy air and the surroundings of the place, and began to practice

assiduously the meditations as recommended by Baba. After some days he got a

revelation. Generally Bhaktas get revelation in their Samadhi or trance states,

but in Mankar's case he got it, when he came down to his ordinary consciousness

from his trance. Baba appeared to him in person. Not only that Mankar saw Him,

but he also asked Him why he was sent there. Baba replied - "In Shirdi many

thoughts and ideas began to rise in your mind and I sent you here to rest your

unsteady mind. You thought that I was in Shirdi with a body composed of the

five elements and three and a half cubits in length, and not outside of it. Now

you see and determine for yourself whether the person you see here now is the

same you saw at Shirdi. It is for this reason that I sent you here." Then after

the period was over, Mankar left the Gada and proceeded to his native place

Bandra. He wanted to travel by rail from Poona to

Dadar, but when he went to the booking office to get a ticket, he found it very

much crowded. He could not get his ticket soon, when, a villager with a langoti

(piece of cloth) on his waist and kambali on his shoulder turned up and said -

"Where are your going?To Dadar." replied Mankar. Then he said - "Please take

this Dadar ticket of mine; as I have some urgent business here, I have cancelled

my Dadar trip." Mankar was very glad to receive the ticket and was just taking

out money from his pocket, when the rustic disappeared in the crowd. Mankar

tried to find him out in the crowd, but it was in vain. He waited for him till

the train left the station but found no trace of him. This was the second

revelation Mankar got in a strange form. Then Mankar after visiting his home

again returned to Shirdi and remained there at Baba's feet, always following

His bidding and advice. In the end, he was very fortunate to leave this world

in the presence, and with the blessings of

Baba. (3) Tatyasaheb Noolkar Hemadpant gives no particulars regarding

Tatyasaheb Noolkar, except the bare mention of the fact that he up his ghost in

Shirdi. A brief summary of his account that appeared in the Sai Leela magazine

is given here. Tatyasaheb was a Sub-Judge at Pandharpur in 1909, when

Nanasaheb Chandorkar was

Mamalatdar there. Both met often and exchanged talks. Tatyasaheb did not believe

in saints, while Nanasaheb loved them. Nanasaheb often told him the Leelas of

Sai Baba and pressed him to go to Shirdi and see Baba. He finally agreed to go

to Shirdi on two conditions:- (1) he must get a Brahmin cook, and (2) must get

good Nagpur oranges for the presentation. Both these conditions were

providentially fulfilled. A Brahmin came to Nanasaheb for service and he was

sent to Tatyasaheb and Tatyasaheb received a fruit parcel containing 100

beautiful oranges, the consignor being not known. As the conditions were

fulfilled, Tatyasaheb had to go to Shirdi. At first Baba was much enraged with

him. But by and by Tatyasaheb got such experiences that he was convinced that

Baba was God incarnate. So he was enamoured of Baba and stayed there till his

death. As his end was approaching, sacred literature was read out to him and at

the last hour Baba's Pada-tirth was brought and given to him

for drinking. Baba on hearing of his death, said, "Oh, Tatya went ahead of us,

he won't be reborn." (4) Megha

12.0pt"> The story of Megha has been already described in Chapter 28. When

Megha died, all the villagers followed the funeral procession. Baba also

accompanied them and showered flowers on Megha's body. After the obsequies were

performed, tears flowed from Baba's eyes and like an ordinary mortal, Baba

showed Himself overcome with grief and sorrow. Then covering the body with

flowers and crying like a near relation, Baba returned to the Masjid. Many

Saints have been seen giving Sadgati to men, but Baba's greatness is unique.

Even a cruel animal like a tiger came to Baba's feet for being saved. It is

this story, which will be narrated now.

mso-bidi-font-size: 12.0pt">(5) Tiger Seven days before Baba passed away, a

wonderful incident occurred at Shirdi. There came a country-cart and stopped in

front of the Masjid. A tiger was on the cart, fastened with iron chains, with

its fierce face turned to the rear. It was suffering from some pain or agony.

Its keepers - three Derveshis - were taking it from place to place and making

money by exhibiting it. It was the means of their

subsistence. They tried all sorts of remedies to cure it from the malady it was

suffering from, but all was in vain. Then they heard of Baba's fame and came to

Him with the animal. They got it down the chains in their hands and made it

stand at the door. It was naturally fierce, besides, disease ridden. So it was

restless. The people began to look at it with fear and amazement. The Derveshis

went in, told Baba everything about the animal and with His consent, brought it

before Him. As it approached the steps, it was taken aback on account of the

lustre of Baba and hung its head down. When both saw each other, it got on the

step and looked at Baba with affection. Immediately it moved the tuft of its

tail and dashed it thrice against the ground and then fell down senseless. On

seeing it dead the Derveshis were first much dejected and full of sorrow, but

on mature thought they came to their senses. They considered that as the animal

was diseased and nearing its end, it was

very meritorious on its part that it should meet its death at the feet and in

the presence of Baba. It was their debtor, and when the debt was paid off it

was free and met its end at Sai's Feet. When any creatures’ bow down their

heads at saints' feet and meet death, they are saved; and unless they have got

a good store of merit on their account, how could they get such a happy end?

Bow to Shri Sai - Peace be

to all Chapter XXXII In Quest of Guru and God - Fasting Disapproved

12.0pt"> In this Chapter Hemadpant describes two things: - (1) How Baba met His

Guru in the woods, and through him God; and (2) How Baba made one Mrs. Ghokhale,

who had made up her mind to fast for three days, eat Puran-Polis.

12.0pt">Preliminary In the beginning, Hemadpant describes the samsara (visible

world) by the allegory of Ashvattha (Banyan) tree, which has, in the phraseology

of the Geeta, roots above and branches below. Its branches are spread downwards

and upwards and are nourished by the gunas (qualities), and its sprouts are the

objects of the senses. Its roots, leading to actions, are

extended downwards to this world of men. Its form cannot be known in this world,

or its end, its beginning or its support. Cutting this Ashvattha tree of strong

roots with the sharp weapon of non-attachment, one should seek the path beyond,

treading which there is no return. For traversing this path, the help of a

good guide (Guru) is absolutely necessary. However learned a man may

be, or however deep his study of Vedas and Vedangas (sacred literature) may be,

he cannot go to his destination safely. If the guide be there to help him and

show him the right way, he would avoid the pitfalls and the wild beasts on the

journey, and everything will be smooth sailing. Baba's experience in this

matter, the story which He gave out Himself, is really wonderful, which, when

attended

to, will give you faith, devotion and salvation. The Quest Once four of us

were studying religious scriptures and other books

and, being thus enlightened, we began to discuss the nature of the Brahman. One

of us said that we should raise the self by the Self and not depend on others.

To this the second replied that he who controls his mind is blessed; we should

be free from thoughts and ideas and there is nothing in the world without us.

The third said that the world (phenomenon) is always changing, the formless is

eternal; so we should discriminate between the Unreal and the Real. And the

fourth (Baba Himself) urged that bookish knowledge is worthless and added, "Let

us do our prescribed duty and surrender our body, mind and five pranas (life) to

the Guru's feet. Guru is God, all pervading. To get this conviction, strong

unbounded faith is necessary."

yes"> Discussing in this wise, we four learned men began to ramble through the

woods in the quest of God. The three wanted to make the quest with their free

and unaided intellect. On the way a Vanjari (a man who trades in certain

things, such as grain etc. by carrying them on bullock) met us and asked us,

"It is hot now, where and how far are you going?” "To search the woods", we

replied. He enquired, "On what quest are you bound?" We gave him an ambiguous

and evasive reply. Seeing us rambling aimlessly, he was moved and said,

"Without knowing the woods fully, you should not wander at random. If you want

to walk through forests and jungles, you

should take a guide with you. Why do you exert yourself unnecessarily at this

sultry noontime? You may not give out to me your secret quest; still you can

sit down, eat bread, drink water, take rest and then go. Be always patient at

heart." Though he spoke so tenderly, we discarded his request and marched on.

We thought that we were self-contained men and needed nobody's help. The woods

were vast and trackless, the trees therein grew so close and tall, that the

sun's rays could not penetrate through them; so we lost our way and wandered

here and there for a long time. Ultimately through sheer good luck, we came

back to the place from were we started. The Vanjari met us again and said,

"Relying on your own cleverness you missed your way; a guide is always

necessary to show us the right way in small or great matters; and no quest can

be successfully carried out on an empty stomach. Unless God wills it, no one

meets us on the way. Do not discard offers of food; served dish

should not be thrust away. Offers of bread and food should be regarded as

auspicious signs of success." Saying this he again offered us food and asked us

to be calm and patient. Again we did not like this good hospitality and

discarded his offer and went away. Without doing any quest and without taking

any food, the three began to move out. So obstinate were they. I was hungry and

thirsty and I was moved with the Vanjari's extraordinary love; we thought

ourselves very learned but were quite strangers to pity and kindness. The

Vanjari was a quite illiterate and unqualified fellow and belonged to a low

caste. Still he had love in his heart and asked us to eat the bread. In this

way he who loves others disinterestedly is really enlightened and I thought

acceptance of his hospitality was the best beginning of getting knowledge. So

very respectfully I accepted the loaf of bread offered, ate it and drank water.

Then to! The Guru at once came and stood before us, "What was the dispute

about?" He asked and I told him everything that had happened. Then he said,

"Would you like to come with me? I will show you what you want; but he alone,

who believes in what I say, will be successful." The others did not agree to

what he said and left him; but I bowed to him reverently and accepted his

dictum. Then he took me to a well, tied my feet with a rope and hung me - head

downwards and feet up - from a tree near the well. I was suspended three feet

above the water, which I could not reach with My hands, nor which could go into

my mouth. Suspending me in this manner he went away, no one knew where. After 10

or 12 ghatakas (4 or 5 hours) he returned and taking me out quickly asked me how

I fared. "In Bliss supreme, I was. How can a fool like me describe the joy I

experienced?" I replied. On hearing my answer the Guru was much pleased with

me, drew me near him and stroking my body with his hand kept me with him. He

took care of me as tenderly as a mother-bird does of her young ones. He put me

into his school; how beautiful it was! There I forgot my parents, all my

attachment was snapped and I was liberated easily. I thought that I should

embrace his neck and remain staring at him always. If his image were not fixed

in my pupils, I would like better to be blind. Such was the school! No one, who

entered it once, could return empty-handed. My

Guru became my all-in-all, my home and property, mother and father, everything.

All my senses left their places and concentrated themselves in my eyes, and my

sight was centered on him. Thus was my Guru, the sole object of my meditation

and I was conscious of none else. While meditating on him my mind and intellect

were stunned and I had thus to keep quiet and bow to him in silence. There are

other schools where you see an altogether different spectacle. The disciples go

there to seek knowledge and spend their money, time and labour; but ultimately

they have to repent. The Guru there boasts of his secret knowledge and his

straight-forwardness. He makes a show of his sacredness and holiness, but he is

not tender at heart. He speaks a lot and sings his own glory; but his own words

do not touch the disciples' hearts and they are not convinced. So far as

Self-realization is concerned, he has none. How can such schools be of any use

to the disciples and how can they be benefited? The master (Guru) mentioned

above was of different type. By his grace, realization flashed upon me of

itself, without effort or study. I had not to seek anything, but everything

became clear to me as broad daylight. The Guru alone knows how the topsy-turvy

Suspension, 'with head down and feet up' can give happiness!

0in 0pt; TEXT-ALIGN: justify"> Among the four, one was a Karmatha (Ritualistic)

who only knew how to observe, and abstain from, certain rites; the second was a

Jnani, who was puffed up with pride of knowledge and the third was a Bhakta who

surrendered himself completely to God, believing that he was the sole Doer. When

they were discussing and arguing, the question of God turned up, and they,

depending on their unaided knowledge, went in search of Him. Sai, who was

Discrimination and Dispassion

incarnate, was one of the four. Being Himself Brahman Incarnate, some may ask,

"Why did He mix with them and act foolishly?" He did this for attaining the

good of the public, and setting them an example to follow. Though an

incarnation Himself, He respected a low Vanjari, by accepting his food with the

firm belief that "Food is Brahman" and showed how those who rejected Vanjari's

hospitable offer suffered and how it was impossible to get Jnana without a

Guru. The Shruti (Taittiriya Upanishad) exhorts us to honour and worship

mother, father and preceptor, and to study (learn and teach) the sacred

scriptures. These are the means of purifying our minds and unless this

purification is effected, self-realization is not possible. Neither the senses,

nor the mind and intellect reach the Self. Modes of proof, such as Perception

and Inference will not help us in the matter. It is the grace of the Guru that

counts. The objects of our life such as Dharma, Artha and Kama are

attainable with our effort, but the fourth object, Moksha (liberation) can only

he had with the help of the Guru. In the Darbar of Shri Sai, many

personalities appear and play their part; astrologers come and give out their

predictions; princes, noblemen, ordinary and poor men, Sanyasis, Yogis

songsters and others come for Darshan. Even a mahar comes and, making a Johar

(his salutation), says this

Sai is the Mai-Baap (True parents), Who will do away with our rounds of births

and deaths. So many others such as Jugglers, Gondhalis, the blind and the lame,

Nath-panthis, dancers and other players come and are given suitable reception.

Biding his own time, the Vanjari also appeared, and played the part assigned to

him. Let us now revert to the other story. Fasting and Mrs. Ghokhale Baba

never fasted Himself, nor did He allow others to do so. The mind of the faster

is never at ease, then how could he attain his Paramartha (goal of life)? God

is not attained on an empty stomach; first the soul has to be appeased. If

there is no moisture of food in the stomach and nutrition, with what eyes

should we see God, with what tongue should we describe His greatness and with

what ears should we hear the same? In short, when all our organs get their

proper nutrition and are sound, we can practice devotion and other sadhanas to

attain God. Therefore, neither fasting nor overeating is good. Moderation in

diet is really wholesome both to the body and mind.

0pt; TEXT-ALIGN: justify"> One Mrs. Ghokhale came to Shirdi with an

introductory letter from Mrs. Kashibai Kanitkar (a devotee of Baba) to Dada

Kelkar. She came to Baba with a determination to sit at Baba's Feet observing a

three days fast. The day previous, Baba said to Dada Kelkar, that He would not

allow his children to starve during the Shimga, i.e., Holi holidays, and that

if they had to starve, why was He there? Next day when the woman went with Dada

Kelkar and sat at Baba's Feet, Baba at once

said to her, "Where is the necessity of fasting? Go to Dadabhat's house, prepare

the dish of Puran Polis (wheat rotis with gram-flour and jaggery), feed his

children and yourself too." Shimga holidays were on. Mrs. Kelkar was then in

her menses and there was nobody to cook in Dadabhat's house. So Baba's advice

was very timely. Then Mrs. Ghokhale had to go to Dadabhat's house and prepare

the dish as directed. She cooked that day, fed others and herself. What a good

story and how beautiful its import! Baba's

Sarcar Baba gave a story of his boyhood as follows: - "When I was a youngster,

I was in search of bread and went to Beedgaum. There I got embroidery work. I

worked hard, sparing no pains. The employer was very much pleased with Me.

Three other boys worked before Me. The first got Rs. 50/- the second Rs. 100/-

and the third Rs. 150/-. And I was given twice the whole of this amount, viz.

Rs. 600/-. After seeing my cleverness, the employer loved me, praised me and

honoured me with a full dress, a turban for the head and a shell for the body,

etc. I kept this dress intact without using it. I thought that what a man might

give

does not last long and it is always imperfect. But what My Sarcar (God) gives,

lasts to the end of time. No other gift from any man can be compared to His. My

Sircar says "Take, take," but everybody comes to me and says 'Give, give.'

Nobody attends carefully to the meaning of what I say. My Sarcar’s treasury

(spiritual wealth) is full, it is overflowing. I say, "Dig out and take away

this wealth in cartloads, the blessed son of a true mother should fill himself

with this wealth. The skill of my Fakir, the Leela of my Bhagawan, the aptitude

of my Sarcar is quite unique. What about Me? Body (earth) will mix with earth,

breath with air. This time won't come again. I go somewhere, sit somewhere; the

hard Maya troubles Me much, still I

feel always anxiety for My men. He who does anything (spiritual endeavor) will

reap its fruit and he who remembers these words of Mine will get invaluable

happiness." Bow to Shri Sai - Peace be to all

Arial; mso-bidi-font-size: 12.0pt"> TO BE CONTINUED… With Sai love from Sai

brothers – ‘’

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