The Essential Sai Satcharita

Chapter 10 is especially dear to me. When I read this chapter, I felt vindicated, in a way - vindicated on what I was suggesting was Sai Baba's deeper message beyond the miracles that He performed. A message that He wanted so much to share with us and that is why He uttered those famous lines - "I give people what they want, so that they may want what I truly want to give them." What is it that He truly wants to give us? It is Knowledge, wisdom, self-realisation, and liberation. So, Chapter 10 has enormous significance because of this. I will read out five or six sentences that indicate this. Also, I would like to add here the depth of knowledge and wisdom that Hemadpant had for putting these words down. Like in most chapters, Hemadpant praises Sai Baba in this chapter too, but here, the praise is towards Brahman, non-duality and the Source, or Consciousness.

Here is the first one - "Firmly committed to non-duality within, He was yet involved in the complexities in the world." Hemadpant has very clearly stated that Sai Baba was firmly committed to non-duality within, yet He was involved in the complexities in the world. This clearly establishes not only Baba's non-dual state, which we all know, but the fact that Baba was a man of the world and acted from that centre.

Then, Hemadpant goes on to say - "Sai is a mine of self-knowledge. Filled with pure joy is Sai's person. Cling to Him for protection instantly, to be able to cross over the ocean of worldly life safely." The emphasis here is on crossing over the ocean of worldly life, and all the trials, tribulations and challenges which life brings forth on this journey.

Hemadpant starts the sentence by saying that "Sai is a mine of self-knowledge." It is the self-knowledge, which is Sai Baba's very being, which he himself bestows upon His devotees. And it is that self-knowledge which enables one to cross over the ocean of worldly life safely. This is so beautiful!

Once again, Hemadpant writes: "The most constant undifferentiated Supreme Spirit, which is personified in Baba, is boundless and infinite, and fills this entire universe from Brahma right down to a tiny grub." So, in other words, Baba is the source of all there is. This is again the non-dual wisdom. All there is is the Source, the Consciousness, the undifferentiated Supreme Spirit personified in Baba. This is the totality of what is, meaning, Baba is the totality of what is. Nothing is separate from Baba. Now, the question is - do we view our lives like that, whatever happens in our life, especially the unpleasant things? We, as devotees of Baba, need to understand that this too has happened by His will. And therefore, He will give us the strength to face such situations in life.

The next one that Hemadpant has emphasised on is: "Baba prescribed no Yogasanas, no Pranayama, no violent suppression of the sense organs, no Mantra, Tantra or Yantra Pooja." In other words, Baba did not prescribe a specific practice as a Sadhana. This is what I have been emphasising in the talks that you might have heard so far. Baba's life and teaching point to a 'way of being' throughout the day, not just as a practice, although this non-dual wisdom (and Baba as the totality of what is, and the Supreme Spirit personified as Baba) is very clearly a way of our being when we are anchored in Baba's teachings. Another way to look at it is that our entire life becomes a spiritual practice, and not just a limited practice of Mantra, Tantra, Yantra, and so on. That is what the Teaching is about.

And finally, I would like to end on the last two sentences of this chapter. "He who knew how illusory this worldly life is, and was constantly engaged in blissful self-absorption, with the mind like a flower in full bloom, before Him, I prostrate in obeisance." In other words, what Hemadpant is saying is - He who knew how illusory this worldly life is (he is referring to Baba). This is a very important pointer. In spiritual teachings, a common phrase used is - This Life is but a dream. This is the living dream of life. And here, Hemadpant says, "He who knew how illusory this worldly life is, and was constantly engaged in blissful self-absorption, before him I prostrate." In other words, once again we come to this point that nothing in life can give us true happiness. Why? Because it is transient. It is temporary. It is fleeting. It is an illusion. It disappears in our deep sleep. How real could it be? Even in our dream state, we have forgotten about our waking state. Baba was engaged in blissful self-absorption because He knew how illusory this worldly life is. It is such a shining example for us to follow.

And lastly, Hemadpant ends on - "He who gives Brahma Jnana, or Supreme Knowledge, by applying the collyrium of knowledge into the eye - that great Sai, I bow to in obeisance." What is this Knowledge? It is the understanding which has been imparted throughout the Satcharita. Not just incidents of miracles, ...

In chapter 9, almost the entire chapter is dedicated to the Tarkhad family. The Leelas are beautifully described, so a little of the background is given here. They hailed from Tarkhad village near Fort Vasai, and hence they were called the Tarkhadkars.

The history goes that their ancestors had fought in the battle of Fort Bassein, along with the great Maratha warrior, Chimaji Appa, against the Portuguese, who were defeated in the battle. As a recognition of their bravery, Chimaji Appa granted them Jahagiri of Tarkhad village. Later on, the Britishers took over the Fort from the Marathas, and Ramchandra's grandfather Pandurang Tarkhad moved to Mumbai.

Pandurang had two sons - Dadoba and Atmaram. Ramchandra Atmaram Tarkhad was a specialist in cotton textiles. He was the secretary of Khatau group of mills. He had established his household in Bandra and later came in contact with Shirdi Sai Baba. He was also one of the founder members of the Sansthan, and he was the first treasurer of the Shirdi Sai Baba Sansthan.

How Sitadevi Tarkhad Met Baba.

Her maiden name was Krishnabai Kusum Bagkar. She was affluent, cultured and educated. Her husband was also very affluent. He was an expert in textiles and was the secretary of Khatau Mills. After her marriage to Ramchandra A. Tarkhad, she had all the comforts that life could offer. But all this did not make her happy, as she had severe migraine. There was a slew of doctors on both sides of her family, and she was treated by all of them, but there was no relief. Soon, she started having cluster headaches. The headaches became more frequent and intense. There was a constant look of pain and suffering on her face. One day, her maid suggested that she should visit Pir Maulana Saheb, who was famous for treating and curing many chronic ailments. At this point of time, she was willing to do anything to get some relief from this throbbing and pounding in her head. Sitadevi confided in her son, Jyotindra, who was very enterprising, and he devised a plan. Pir Maulana had a Dargah near Bandra Masjid. In those days, it was almost impossible for a Hindu lady to go to a Muslim Pir. Hence, an elaborate plan was made. Jyotindra got a Hijab for his mother and he took her by car to the Dargah. The Pir, however, could not help her, and he said, "I cannot help you. But my brother at Shirdi, Sai Baba, surely can. Go to Him." Thus, the Rinanubandhik ties started unfolding. Again, Jyotindra came to her rescue. He asked the people at the Iranian restaurant about Shirdi. He gathered all the information that he possibly could. Now it remained for them to make the pilgrimage to Shirdi. This was a formidable task, as his father was a Prarthana Samajist who did not believe in idol worship, let alone going to Sadhus and Babas. Finally, he got permission, but there were other questions about the location of Shirdi and about their stay there. Jyotindra found all the necessary information as best as he could. On Friday evening, they made the life-transforming journey and reached Shirdi on Saturday in the morning. After having a bath, Sitadevi and Jyotindra went to the Dwarka Mai. Baba was sitting in his usual place facing Dhuni Mai. Mrs. Tarkhad bent and touched Baba's feet and they looked at each other. Their eyes locked in an intense look and Baba looked into her very soul. This was Drishtipath.

Baba said, "Aai, you have come. My brother at Bandra sent you to me. Isn't that so? Come sit here. You have extreme pain in your head, right?" While He was speaking, Baba put the palm of His hand in the dish containing Udi. Swiftly, He took the Udi-laden hand and hit Sitadevi with a great deal of force on her forehead. Simultaneously, He held her head in His grip. While He did this, he said, "Aai, from now on until the end of your life, your head will never ever hurt again. Your sufferings have come to an end." All this time, Sitadevi had not spoken a single word. But, the tormenting pain left her. The look of anguish and suffering also faded away, and her face had this blissful and calm look. Here, two things happened. First, Baba gave her a long intense look which was Drishtipath. The second thing which happened was that He hit her forehead and squeezed the pain out of her head. This was Shaktipath. Sitadevi turned to Jyotindra and asked him to touch Baba's feet. Baba loved Sitadevi and had a great deal of respect for her. Although she was rather young, Baba called her 'Aai' and meant it. Baba saw the total innocence of this gentle lady, as she knew no disgust or repulsion towards a mongrel or a mud-splattered pig. In chapter 9 of the Sri Sai Satcharita, the story of her feeding a hungry dog and a filthy pig is described beautifully.

Jyotindra meets a Fakir

It was his daily routine to have lunch at an Iranian restaurant near Metro Cinema. One day, he had lunch at the restaurant and was crossing the road to return to St. Xavier's School, when he was accosted by a Fakir. The Faki...

Chapter 9 is primarily about two incidents - rather, many incidents - but pertaining to two topics. One is taking permission from Sai Baba before leaving His presence. This is more important than it seems. You see, as one reads the Satcharita, there are many accounts where we see people who take leave from Baba without asking His permission, and He tells them not to leave at that particular time, and yet they leave, and so on. And when they leave, an accident happens, or some other calamity takes place. And this is emphasised throughout the Satcharita, actually.

So, why is it so important to ask permission? It is because of this: the Guru is considered to be God in human form. Now, if you were before God, then most definitely, you would seek permission before an action is performed: "I would like to do this." You see, and if we don't do that before someone like Sai Baba, then we assume we know best, we know when we should leave, and so we just say, "Okay, I'm leaving now." This is a very important point that shows that the surrender of the ego has not happened. And Baba repeatedly proves this by delaying departures and various other means, and then the devotees realise that, thankfully, because they listen to Baba, their lives were saved. So, this point cannot be emphasised enough. Here, of course, the act is taking permission from the Master, and it is not to do with just physical leaving and physical arriving. This has to be one's total relationship with the Master, because then, one has surrendered one's individual will to the Divine Will.

The other important aspect covered in Chapter 9, with a very beautiful incident, which I won't go into in detail, but the incident is about how a father, who is not as ritualistic as his son, promises his son to offer food to Baba's statue because the son takes the mother to Shirdi, and the father is in Bandra, Mumbai, and he tells his son, "Don't worry, I will follow this ritual of yours diligently."

And one day the father forgets. But, by then, the son is already with Baba, and Baba mentions to everyone: "I went to Bandra, but there was no food for me." And, of course, by then, the father had also realised his folly. Now, why is this incident so important? It is again this: If our priority is the Master and the Master's Teaching, then it has to be followed - not as a matter of convenience, but as one's priority. Yes, we all live in busy lives, and sometimes events happen. Work overtakes us, some relationships become priority, and then we forget. We forget that is what happens. But what this incident is showing us is that Baba, being all-pervading, registers everything - God being all-pervading, Consciousness being all-pervading, registers everything. So, it is not so much about making this mistake, committing a sin, and being punished for it, and all that stuff. No! It is about - if you have a spiritual Sadhana or spiritual discipline, then that needs to come first. So, whether you allocate a fixed time for it, or whatever it may be, then one has to be diligent and not compromise in that manner.

So, these are two very important points raised in Chapter 9, which I will emphasise again. One is, most importantly, if you have a living Guru, or if not, and your belief is total in Sai, present yourself before Him. It does not have to be physically, of course. It can be even mentally. Before the day begins, for example, offer the day to the Master, offer it to the Divine. And secondly, any discipline, for example, if you are following the ritual with Baba of praying before His photograph, offering incense before it, and so on and so forth, that is something which has to be adhered to, not something which can be replaced because something else happened and you got busy with that. Of course, sometimes circumstances are inevitable. Let's say, there is an emergency, but if one has been diligent in one's practice, then even at that time, the thought will at least arise that: "this is the time I have made the Pooja, or the offering, to the Lord." So, do remember that this all these stories not only pervade the Satcharita, but our own Consciousness, as we read and absorb them.

In chapter number 8, ovi 117, it says Tatya and Mhalsapati both slept in the mosque. Their heads used to be in the east, west and north, while their feet would touch each other in the centre. Thus, Tatya slept with his head towards the east, Mhalsapati towards the west, and Baba with his head towards the north. However, they chatted through the night. Thus, Tatya slept with Baba for 14 years. But, after his father passed away, he started going home as he had to shoulder the responsibilities of his family. In the Vastu Shastra, it is recommended that we sleep with the head towards the south or the east, and sleeping with the head towards the north and west is not recommended. The reason is because the blood contains iron, and when we sleep with the head towards the north, the magnetic centre of the earth attracts the iron present in the blood. This creates pressure in the brain and can make you mentally unhealthy, and lack of proper sleep makes you feel irritated. Its regular practice can lead to brain haemorrhage. The magnetic force should flow from the feet towards the head, and not vice versa. However, Baba, in his compassion, let his divine energy flow through his feet into Tatya and Mhalsapati. How incredible was the love for these two. Sleeping in the east direction is good, but sleeping in the west direction can be harmful, which includes sleeping with your feet towards the east side. Moreover, your head should be placed in the east direction as it improves memory, concentration, good health and spirituality in a person. More on Baba’s sleeping practices will be uncovered in the forthcoming chapters. The Bhiksha route, the human Rhuns, or debt, have already been discussed in chapter six. Here, a short sketch of the lives of these blessed devotees is given. The five Bhiksha houses are of Sakharam Patil Shelke, Vamanrao Gondkar, Bhayaji Appa Kote Patil, Bayaja Bai Ganpat Kote Patil, Nandaram Marwadi Sanklecha.

Baba also followed the tenets of the Dutta Sampradaya, and Buddhist traditions, and used to take Bhiksha from the five blessed houses till his Maha Samadhi. He not only did this but also encouraged his devotees to take Bhiksha from the houses in Shirdi. Baba very clearly showed that he wanted his devotees to be devoid of ego and also be humble. It is believed that by taking Bhiksha, Baba used to take away a part or one third of the Sanchita, and the Prarabdha Karma of His devotees.

Sakaram Patil Shelke’s House

This house is near the Chavadi, with a west-facing entrance. Sakaram was a farmer and a wealthy landlord, and was devoted to Baba. Sakrabai, the wife of his grandson, Haribhau, states that Baba loved Sakaram immensely. Baba stood at the crossroad between his and Vamanrao Gondkar’s house and called out, “Sakaram, roti de.” She also stated that Triyambak, Haribhau’s father, donated some land to the Baba Sansthan. The land for the Shirdi bus stand was donated by him. Triyambak Samadhi is in the compound of the Narasimha Temple, which is behind Sakaram’s home. The other two Samadhis are of Thanabai, Triyambak’s wife, and Ramgir Bua, who is mentioned in chapter 33 of the Sri Sai Satcharita. There were many Gosavis living in Shirdi at that time. Their Samadhis are in that compound. Unfortunately, their names are not known. The Narasimha Temple was constructed by the Shelke family. Lord Narasimha is the Kul Devata of the family. A priest performs Pooja daily along with Aarti and offers Bhog. Around the year 2000, the house was sold by his descendants and a multi-storey shopping centre now stands in its place.

Vaman Rao Gondkar’s House

This house is on the right side opposite to Sakaram's home. Vaman Rao was born and bred in Shirdi. His father was affluent. They were farmers and landowners. His descendants say that they owned 500 acres of land in and around Shirdi. They also state that they owned Lendi Bagh and adjacent lands. They sold Lendi Bagh to Moreshwar Pradhan, who then gave it to the Sansthan. This is one of the blessed houses that Baba took Bhiksha from.

Mention is made of this house in Sri Sai Satcharita Chapter 19, when Baba placed a ladder against this house and climbed up on the roof. Then he crossed the roof of Radha Krishna Mai's house and descended on the rear side. At that time, Baba was very sick and so was Radha Krishna Mai. Purandare had pleaded with Baba to cure Mai, and this was Baba’s unique remedy.

Baba gave 2 rupees to Venku Shimpi Kamblekar, who brought the ladder, for his labour. The other devotees objected, saying that Baba had paid too much. Baba told them that any work that was done should be paid for promptly and adequately. Kamblekar had no children but after he received this money he prospered and got two sons.

Vaman Rao Gondkar, after leading a prosperous life, died on 15th April 1964. His descendants are still living in Shirdi and carrying on his legacy. The Palkhi and Rath, when taken in procession through the village on festivals, stop first at this...

Chapter 8 is the chapter that I would like to dedicate to Hemadpant. We can see why he was chosen by Baba for this exercise. It is no accident when a Master chooses a devotee for a certain task. And in this chapter, Hemadpant displays his deep understanding of spiritual matters.

For example, he says that while in such a transient human body, the time spent in listening to the stories of the saints, by remembering whom, merit is acquired, is the time well spent. The rest of the time is wasted. This is a very important point, and I have come across this many times. You see, because when we listen to stories of saints, what is happening is we are automatically in their company. Our consciousness is now consumed by the stories of the saints - the way they live, the way they act, the words they speak. So, that becomes the content of our consciousness. And that is why, what Hemadpant says really hits the bull's-eye. This is one example.

He also says something on the lines of: no matter how destructible and transient the human body is, yet it is the only instrument of attaining God. Why? Why does Hemadpant say this? Because the human being is the only species that is aware of being aware - "I am aware that I am aware." The animals, the plants, and so on, are functioning on autopilot. The self-awareness, which the human being has, is a great gift. And, this awareness is what leads the human being to self-realisation. So, another very important pointer given by Hemadpant.

Once again, Hemadpant says: Knowing fully well that the body, house, wife and children, and the people around him, are all destructible and having borne the biers of the parents on his shoulder to the grave, a man yet does not awaken to the truth.

Another beautiful pointer from Hemadpant that we take it for granted that we somehow won't die. We act as if there is a tomorrow, we make all plans, we project into the future as if we are going to live forever. Whereas, our experience has been that everything is destructible and transient - our relationships, our jobs, whatever you call it, everything is transient. So again, Hemadpant is imploring us to wake up.

And finally, I would like to share with you Hemadpant's message of non-duality. He says, realisation of non-duality is the supreme knowledge. It is what the Upanishads call Brahma Jnana, and the worship and service to the Lord is also the same. He who has gained this knowledge of non-duality, and worships in this spirit, will find it easy to overcome Maya.

So, friends, as many of you must have been following my podcasts, you would be aware that they are all on the subject of Advaita (non-duality), and the sheer fact that this is echoed in the Sai Satcharita itself by Hemadpant (the emphasis on non-dual knowledge, on the pure self) shows that with this Teaching, not only can we understand Baba's ways and methods of working, but we can even live this Teaching. It can be a lived experience in daily living. And that is what has been endeavoured in the sharing that has been happening between us over the last few months. And so, this commentary, although, of course, all are connected with Baba, but I would like to take a pause and thank and offer my Pranams to Hemadpant for being the vehicle through which the Satcharita came into being.

Vinny Ma's Commentary

Bhagoji Shinde's seva

In chapter seven, Baba puts His hand in the raging Dhunimai and pulls out the blacksmith's child who inadvertently fell into the furnace. The child was held at the mother's waist while she was working the bellows. Upon hearing her husband call, she hurriedly turned around and the child slipped and fell in. Baba to cut the karmic effects of the child on Himself and burnt His hand. However, when He cooked for the devotees and used His bare hand to stir the boiling Meetha chawal around, there was not a trace of scalding on His arms. Bhagoji Shinde was given the honor of massaging it with Ghee and placing Naglee, a type of betel leaf on it and bandaging it daily. Right from biblical times, people with leprosy have been treated like the scourge of society. Although it is a disease like tuberculosis, often they are spat upon and even lynched and stoned to death. Even today, people are afraid to touch a person with leprosy. But worst of all, they are called lepers, and usually confined to small carts and have to beg for a livelihood.

Bhagoji Shinde has fascinated me since I was young and I kept wondering, why did Baba have him as a constant companion when he suffered from a permanent disease like leprosy called Black leprosy? Unfortunately, very little is known about him and his family. The elder brother, Raguji says once Bhagoji was suffering from high fever and was at death's door. Baba came to our home. He branded Bhagoji with a hot iron rod on his back and temples and he recovered soon thereafter. It is said that once Baba asked Bhagoji to ask for a boon of being cured of his leprosy. However, Bhagoji said "I'm not concerned about my physical appearance or my disease, but I would like You to grant me this wish which is that I be allowed to be with You at all times and I be allowed to come to the Dwarkamai whenever I want to. And Baba granted him this wish.

Thus, Bhagoji was the first person to enter the Dwarkamai early in the morning, when Baba sat in front of Dhunimai and massage His burnt hand. After doing His Seva, he would prepare Baba's Chillum for Him, and they would smoke it together. And only after Bhagoji left were the other devotees be allowed to come up. This Seva he did without fail until 1918.

Babuji had the good fortune of holding the ornamental umbrella of Baba when He went to Lendibaug. Thus Baba immortalized him because he is seen in the photograph standing behind Baba holding the umbrella. And when the devotee sees that photo years later, they will remember him. There are many lessons that can be learned from the life of this remarkable devotee. Bhagoji had transcended body consciousness. He was the least concerned about how he looked. He had lost most of the fingers of his hands and also a part of the nose, and the nose is a prominent feature in the face. Although his body oozed pus and blood that was foul smelling, he was not concerned about the snears or the disgusted looks that the others gave him. Nor did the unkind words of people have an effect on them. This is the state of complete Sitpragnaya, equanimity. He was determined to do Seva for the Sadhguru come what may and he persevered. Never once did he fail to come to massage Baba's burnt hand regardless of the bitter cold or the torrential rains. This is the Drira Buddhi.

In The Navidya Bhakti, Bhagoji is an apt example of Dasya or doing all kinds of Seva for the Sadguru. Bhagoji had surrendered totally to his Sadguru's feet and thus he was able to soak up Baba's divine energy by being in His presence and also being able to touch Him and Baba transferred His divine energy to Bhagoji Shinde's very soul.

Khandana Mandana yoga

This is an ancient practice usually performed by Aghoris where the practitioner cuts his limbs with a cleaver and throws them in a roaring fire for about 12 hours, and these limbs are regenerated and good as new. This practice is not advocated for any devotee to do physically. However, a devotee can do it mentally. That is, same concepts are applied to the mind, one is able to create and recreate a completely new personality of himself. Thus, the false personality, which comes from assumptions, judgments, desires, lust, and greed begins to deconstruct themselves. Once we begin the process of mental Khandana or cutting off the unwanted parts and throwing them into Dhunimai then the false personality is deconstructed. Then begins the process of Mandana or reconstruction of a whole new personality of ourselves. So if you really want to understand who you are, and you want to dream, desire and live your life to the fullest, you need to do the process of mental Khandana Mandana Yoga. The question is, how do we do it? Find a spot facing east or sit in front of Baba's picture or idle. Sit down, close your eyes. Let your memories, dreams or thoughts fade away. Breathe in and out steadily. Then ask Baba for guidance. Slowly your life will begin the p...

Chapter 7 is one which I found very insightful because it describes so much about Sai Baba Himself, the first being this radical acceptance of both Hindus and Muslims and to what an amazing degree - calling the Masjid Dwarka Mai, allowing celebrations of Ram Navami and Gokulashtami. It was so fascinating and I wonder, in those times, what was the actual reaction of the people. Here was a Master who actually took action regarding unity. He didn't just speak about it. This Jugalbandi, this beautiful harmonising of two faiths, according to me, is unprecedented the way He did it in His time. It is something not to be taken lightly because, you see, he was walking the talk of His message. If His message is Everyone's God is one, then He was showing it in action. It was up to the people to follow that.

So, I do feel what He did is absolutely stupendous in those days, living by example, and the insights we get into His activities show that He was an accomplished Yogi. The incident of His limbs being found in the different corners, and the person who saw it running away scared. That is actually a Yoga called the Khanda Manda Yoga. And it is a yoga which Yogis undertake to test themselves, to test their identification with their body, and they had the ability to rejuvenate those limbs. So these practices, like Khanda Manda Yoga and Dhauti (the washing of the intestines by bringing them out), once again show the Yogic mastery of Sai Baba.

Then, it says He was like a Hakeem dispensing medicines for healing. Here, another aspect is revealed. So, truly, it is a most beautiful description of Shirdi Sai Baba's varied masteries over many disciplines. It is actually as if there are different people who would master each discipline, but here, it was all in one. So, this chapter becomes very crucial for someone to see the width, the range, the expanse of dominion that Sai Baba had over various occult sciences. That is why this is one of my favourite chapters. I do know that the whole of Sai Satcharita is strewn with miracles, but this particular chapter, and the incidents mentioned therein, show compassion like never before. All His acts were acts of compassion, particularly this one specific act, where He thrusts His hand into the fire, and later says, "I did it because a mother's baby had accidentally slipped from her hands and fallen into the blacksmith's forge." So He took the brunt of the Karma to save the baby. This is truly a glorious example of compassion. Or, when the bubonic plague struck, and he lifted his Dhoti and showed people the buboes (swellings), which were on His legs. This is the peak of compassion that the suffering is taken on upon His own body.

And this reminds me of something very beautiful that I had read. It is a myth, of course, but it is about the Buddha. When he was at the gates of heaven, and the gatekeeper told the Buddha, "Welcome, O Master, we have been waiting for this glorious day. All in heaven are rejoicing because you have finally arrived here. We can't tell you how happy we are. Do come in." But the Buddha just stood there. So, the gatekeeper said, "Master, we urge you to walk through the gates of heaven. We are all eagerly waiting for your presence." The Buddha said, "No." The gatekeeper was quite surprised. He said, "What is the reason, Master, that you won't walk through?" And the Buddha replied, "Unless all those who follow me come in before me, only then will I walk through the gate." This is compassion. And this compassion is shown, in action, by Shirdi Sai Baba. So, for me, the breadth of this chapter 7 - right from insights into Baba's life, his mastery over sciences, and the degree of compassion, not to mention the fact that his umbrella-bearer was a leper - which means, the person doing Seva, who was closest to Him physically, who had festering wounds, was a leper! Look at the compassion shown by Sai Baba once again towards this man. It is quite stupendous when you think of this. And so, I do feel that this, for me, is one of my favourite chapters in the Satcharita, and I hope you see it from this perspective and get to know the dimensions this Master operates on. Let us not forget that all these stories in the Sai Satcharita may be about a Master, but the reason they are there is to evoke the same qualities in us, not to just keep saying, "O, Baba was so compassionate," but rather to show us the way towards true compassion. So, I hope you enjoyed this exploration and we will move forward as we go along to the other chapters.

The main stories of chapter six are about the celebration of the Urus and the Ram Navami festivals, and the renovation of the Masjid. At the time of the construction of the Sabha Mandap, Baba flew into a rage, held a pillar with one hand and Tatya’s neck with the other. Then, shaking the pillar vigorously, He uprooted it. Baba took off Tatya's Pheta, lit it, and threw it into the pit. Then, he took a rupee coin from his pocket and threw that too into the pit. A short while later, Baba became calm, and later, presented Tatya with a beautifully embroidered Pheta.

I shall now talk about the Urus and Ram Navami festivals. Urus literally means the wedding with God, or uniting of the soul with God at the time of death. It is an annual celebration, and was started on the 16th of March, 1897, by Gopalrao Gund, who was the circle inspector of Kopergaon at that time. Gopalrao had three wives but no children. With Baba's blessings, a son was born to him. Out of gratitude, he wanted to venerate Baba as an Auliya. Baba's permission was sought, and Baba gave his consent. However, the Kulkarni of the village opposed it as he was concerned that, with a shortage of water and the arrival of thousands of devotees into Shirdi for the celebrations, there would be an outbreak of cholera. One of the two wells had brackish water, so Baba threw some flowers into it and the water turned sweet. The other well had insufficient water, so Tatya Patil had to arrange to get water from a well situated far away by fixing moats to it. Thus, the water problem was solved, the official consent was obtained, and the festival was celebrated with great pomp.

The Sandal procession was started by Amir Shakkar of Korhale on Friday, the 7th of April, 1911, and as it was Ram Navami that day, this festival was also celebrated on the same day. I often wondered how the Urus were celebrated in Shirdi when Baba was still alive. I asked Pawar Kaka, author of the Bhavartha Sai Satcharita, about this, and he told me that Urus were celebrated for those Auliyas, or Pirs, who had attained the zenith of their spiritual powers. They were still living and were being honoured and venerated by celebrating the Urus for them. These Pirs are known as Jindavalis, and have magnificent spiritual powers. Baba was Supreme, and much more than any Jindavali. Now, Ghanibai, a descendant of Abdul Baba, is celebrating the Urus. These celebrations are then followed by the Sandal procession.

The Sandal procession takes place between 9 p.m. and 10 p.m., when the descendants of Abdul Baba perform this beautiful ceremony. A platter with sandalwood scrapings, along with incense, is taken in procession around the village to the accompaniment of music. The platter, the incense, and the gifts to be offered are carried under a canopy. The canopy consists of a Galif, or Chadar, which is attached to four wooden poles. The Galif is green in colour with golden Kalams written, or inscribed, on it. On top of every post is a Panja, a silver replica of a hand. The Sandal procession to venerate the Auliyas, the Muslim saints, is described in chapter 6 of the Sai Satcharita. At the Samadhi Mandir, gifts like Chadar, fruits and sweets are offered. The procession then goes to Abdul Baba's Dargah, and again, the gifts are offered there. The procession ends in the Dwarka Mai, where sandalwood mixed with rose water and Ittar are pasted on the Nimbar with bare hands.

Now, here are some little known facts about Baba and the festival of Ram Navami. It was on Friday, the 7th of April, 1911, that the festival of Ram Navami was celebrated. It was Krishnarao Jogeshwar Bheeshma who proposed the idea of celebrating the Ram Navami festival as it fell on the same day as the Urus. Baba's permission was obtained, and it is being celebrated to this day in Shirdi. On that auspicious day, two ornamental flags were taken in procession. A beautiful flag was brought by Damu Anna Rasne and the other by Nanasaheb Nimonkar. With a great deal of merriment, the flags were taken in procession around the village, and hoisted in two corners of the Dwarka Mai. A cradle was placed in the Dwarka Mai to celebrate the birth of Lord Shri Ram, and there were Kirtans and Bhajans throughout the day. The next day, Gopal Kala was performed and the festivities ended.

Baba celebrated Ram Navami right from the early days of His stay in the Dwarka Mai. On this auspicious day, He washed the entire Dwarka Mai Himself. At about 12 noon, He bought a little oil and a few lamps. From the rest of the money, He bought some Gulal, and put some on Dhuni Mai and then on His own head. Then, He put some on each step leading to the Dwarka Mai, and each and every corner, and finally applied some to the entrance. Later, when the devotees started flocking to Shirdi, they had Katha and Kirtan in the Sabha Mandap, followed by the birth of Lord Shri Ram, after which, Baba distributed Pedas and Barfis.

(Reference: Shiladhi, by Dr. Keshav B. Gavan...

Gautam Sachdeva's Commentary:

Good evening everyone.

In chapter six of the Sai Satcharita, two points struck me which I feel are worth exploring. One is where it is said "May the mind be absorbed in My Name and all else be totally forgotten". So, basically referring to that may you chant Sai's name and not only just the name, may He be in your consciousness throughout the day. This is what it is pointing to and all else be totally forgotten. What this means is all the garbage of our minds of blame, condemnation, hatred, malice, jealousy, envy, and so on, which is directed at others, that garbage is thrown off, thrown away because now, the primary thought in one's consciousness is Sai Baba. And when the primary thought is Sai, when the name that comes out from the mouth is Sai's name, there is no room for those kind of attributes to exist, they are finished. They are cremated in the awareness that is Sai Baba. This is a most important point, which is brought forth in chapter six and contemplating on it, understanding the depths of just this one sentence is of great benefit to one's spiritual journey. You see, because after this line, it says, "The mind will then become detached from the body, household concerns and well and it will be in Divine bliss". It will attain equanimity and serenity, ultimately finding fulfilment, in other words, it attains the bliss that is the deep peace of mind in daily living. And this message of peace of mind comes shining through the Satcharita. That is why Sai Baba teachings really appealed to me because my own teacher Ramesh Bhalsekar, all he spoke about was peace of mind and daily living. Some people found it mundane. But this is the secret. This is what Sai Baba Himself has said you see- attaining equanimity and serenity. So, this is the most beautiful point that has been conveyed in chapter six.

Now, there is one more very important aspect of chapter six, which is where it is clearly shown that Sai Baba had a temper and no matter what the devotees did to build a Mandap, let's say a portico, putting up the pillars and so forth, Baba's behavior was irrational you see, for them. He would go into bouts of anger and prevent them from putting the pillars into the ground. And then at the next moment, He will be full of compassion and then again this would happen. Now, you see, it is so important to understand the great service that has been done to us by not hiding these aspects of Baba's personality. Sometimes we see movies and TV serials where they show a very benevolent Sai Baba, always loving, always kind. No, the Masters are real, you see, and we do not understand the reason for Their behavior. Even the Rishis of you're used to get very angry and provoked and that anger will lead to a series of events that were destined to happen. So, here, too, in this chapter, it is made very clear that we don't understand the reason for this. But yet it has happened and therefore, the need to share these incidents. So I will read out here what I'm referring to. "Sometimes He would be so calm and composed and would converse lovingly. Sometimes in a flash and without apparent reason, His mind would be in great agitation. Such then are the tales of Baba. As you are narrating one another comes to mind. We will bring the narrator's mind as to which he should narrate and which he keeps back. Moreover, it is not really correct to be partial in the selection". See the honesty of the Satcharita. It is admitted we cannot understand Baba's behavior and no effort is made to hide it because of some moral judgments, which the writer has on the issue. You see, I will tell you something quite interesting.

There was a sage called Muktananda. He lived near Bombay, and his path was the path of Kashmir Shaivism and a friend of mine was his disciple, very close disciple. Now, one day Muktananda was very rude to him, extremely rude in front of others, and even hit him with a stick. He gave him a whack on his legs or somewhere I don't remember, you see, but the disciple was quiet. He endured it all. It was coming from his master after all. And at the end of the day, he went to the Master's quarters. And he said, Master, why did you humiliate like me like this? Why was there so much anger against me and you did it in front of all these people. And the Master said, you should be thanking me. So he was shocked. He said, how could anyone thank you for beating them? He said, because today when I saw you, I saw so many karmic impressions so many events you would have to go through that I decided to clear them for you, being your master, and you have no idea how it operates and so this is what I have done. So, if you are hurt, I am happy to apologize to you but please understand that you will not know the workings of the Master. And after that day, he never once complained about his Master. You see, that is the whole point. We do not know how they behave. And the beauty of this story in chapter six is ...