PROFESSOR G.G. NARKE

(10th. 20th, 25th, 28th MAY 1936)

PROFESSOR G.G. NARKE, M.A.,(CAL.)M.SC.(MANCH), Profes­sor of Geology & Chemistry in College of Engineering, Deccan Gymkhana, age 53, Brahmin, Poona.says :

Experiences with saints and progress In one's spiri­tual affairs cannot be revealed. According to the (hackneyed) saying of Kabir ‘What one has got, he keeps secret.' This has been the strict injuction of my teacher Sri Sal Baba. The mouth instinctively closes when I try to men­tion my experiences. I can and may give some superficial account of occurrences and things concerning Sal Baba. These are well-known and no rule of secrecy is violated thereby. But they are chair and hardly worth any trouble to write or talk about. Yet as you are keen after any bit of information I shall mention some of such facts. Of course, the deepest experience one has is Incabable of utterance, apart from any question of rules of secrecy.

In the first place, you see I have placed Sai Baba amongst the house-hold Gods we worship daily at home. Sai Baba is God - not an ordinary Satpurusha. The divine gleam in Sal's eyes denotes that He Is the Satpurusha. His powers and actions were wonderful. I will give a chronological ac­count of my spiritual leanings and how I came into contact with Sal Baba.

My early surroundings promoted faith in Sal Baba. My father-in-law, Mr.Buty, my wife and my mother were all great devotees of Sai Baba and worshipped him as God. I used to read Jnaneswari and other works which deal with greatness of Satpurushas.

In 1907-9 I was at Calcutta and was trained in Geo­logical survey and {as a scholar from C.P.) I had got my MA. in 1905. I was sent in 1909 as State Scholar of Govt.of India to Manchester where I stayed till 1912 and got my M.Sc in Geology and Mining. I came back in August 1912. My wife, mother and my father-in-law were often at Shirdi and they wrote to me to go over to Shirdi to pay my respects to Sal Baba. I wrote back to say that I would go, if Baba wanted me. My father-in-law then asked Baba and wrote to me that Baba wanted me. So I went to Shirdi in April 1913. Baba was very kind to my relations. He would jump up (occasion­ally) and play a jig, as it were, before my mother, showing how happy he was to see my mother. Mr. Madhava Rao Deshpande went with me and introduced me for the first time to Sai Baba. Baba replied "You introduce him to me! / have known him for thirty generations." What wonderful knowledge of the past was this!

The first impression I got of Sal Baba was from his eyes. They pierced me through and through. And his image as seated at the Chavadi has left an indelible impression on my heart. As for the inner experiences they gradually grew upon me. First, I fell in with the current and did my Seva (i.e., service) to Baba and attended the Aratis, etc. At an Aratl, in my early visit Sai Baba was in a towering passion. He fumed, cursed and threatened for no visible cause. I doubted if he was a mad man. That was a passing thought. The Arati was completed in the usual way. In the afternoon (of that day), I went and massaged his feet and legs. Then he stroked my head and said "/ am not mad". Lo! He is seeing my heart. Nothing is concealed from Him. He is my Antar-yami-the inner Soul of my soul," I thought. Thenceforward, numerous instances occurred in my own experience of his Antaryamitwa. When he talked, he spoke as one seated in my heart knowing all its thoughts, all its wishes, etc. This is God within. I had no hesitation in deciding that he was god. I tested him at times. Each test produced the same conviction that he was all knowing, all seeing and able to mould all things to his will. A few instances out of hundreds may be cited here which showed that nothing was beyond Him or concealed from Him, in the past, present and future.

In 1913, Baba told me that my father-in-low would build a Dagdiwada,(le., a stone edifice) at Shirdi and that / would be in charge of it It was only in 1915-16 that my father-in-law began to build it, (i.e., the building in which Baba's tomb is erected) and it was after 1918-19,1 was one of the Trustees in charge of that tomb.

My mother was anxious about my employment I was ever tossing from place to place and often had periods of un­employment. I was trained in England as a Geologist, Mining Engineer; and here in India I was on the look out for pros­pecting jobs advertised in the press and took up one Job after another finishing each in a short time. My first stay at Shirdi was only for three or four days and I then went back to Balaghat and Burma. After three months my work under B.O.C. ceased, and I went back to Nagpur and thence to Shirdi and stayed four months there with my wife and went back to Nagpur. Again as I got a letter from Madhava Rao that Baba wanted me, I went to Shirdi alone and stayed thir­teen months. I was without employment and I did not care. Sometimes, I had stray fancies that a fakir's life was good for me.

It was a day in 1914. Baba had got ready a number of Kupnis (somewhat like gowns or togas which are worn by fakirs) and presented a number of people with them. I was watching the distribution from a distance and hoped that one might be conferred on me-to be kept with me and worn on special occasions, e.g., Bhajans in honour of Sal Baba. Baba stopped distribution even when many Kupnis still remained with him. He beckoned to me a little later and placing his hand kindly on my head stroked it and said "Do not blame me for not giving you a kupni That Fakir (meaning evidently God) has not permitted me to give you one."

My relations were asking Baba what was to become of me, seeing that I had such an unsettled course of life. My mother also saw that I went up to distant places like Calcutta and Burma for prospecting jobs and prayed to Baba that I should be provided by his grace with good employment nearer home or Shirdi. Baba answered and told them "/ will settle him at Poona." I got sometimes a number of jobs at the same time and I had to choose. I went to Baba each time. relying wholly on his foresight and all seeing wisdom to guide me. I had as great a reliance on him as sucking babe on its mother. His choice was often times strange. When there was once a choice between Calcutta and (the more distant) Burma, he chose the latter. He always would say "Go to Burma and Poona or "go to such and such a place and Poona" adding Poona every time he made the selection. In 1916 I had to choose between an offer from Banares of a professorship and a prospecting job at Burma. Baba told me "Go to Burma and Poona". I always laughed within myself at the addition of Poona as I was a Mining Engineer and Poona held no prospects for me. Even in 1913 Baba was seeing my present permanent appointment as Professor of Geology and Chemistry in Poona which I have held since 1918. The entire future of my career was but present to him.

About 1916 I returned to Shirdi after a long spell of absence. I enquired, as soon as I arrived, who were doing what service to Baba. I was told Vaman Rao Patel, B-A..L.L.B. was doing the service of begging food in the village on befalf of Baba and I felt a bit jealous. "If that is so why should I not be given that work", I thought to myself, but said nothing. It was then Darshan time and I had no time to undress. I went in my full suit, boot, trousers, coat and hat, to Baba's Masjid. Baba was being asked three times permission to send Vaman Rao with begging bowl. Suddenly he pointed to me and said "Let this man go and beg for food with that bowl to-day". I went in full suit that day and begged. Later for four months I went begging at noon for Baba's sake i.e., for food for Baba in my ordinary costume. People could not understand why I was chosen for this office. But since I had that desire, Baba as my innermost soul, my Antaryami noticed it and gave me the opportunity of serving him in that way. This honour of begging for food on his behalf at noon time was reserved by Baba for very few.

It was in 1917 that the announcement was made that a Professor of Geology for the College of Engineering at Poona was wanted. I asked Baba if I should apply for the post. He said "yes' and I went to Poona to see all people concerned. It was a hard and uphill work, as the applicants for the post were many and were supported by various influential persons. After I left Shirdi. Baba inquired of the men there Where is Narke gone?" They told him " He has gone to Poona, to try for the appointment" "Allah will bless"was Baba's re­mark. He then asked whether I had any children and was informed that several were born but none survived (they died after a very short life). "Allah will bless"was again his re­mark. I secured the appointment in 1918 and was made permanent in 1919; and children bom to me since then are not short lived. I have four sons now. All these are evidently secured by Baba's grace.

So much can be easily said of Sai Baba by all - mere observers from outside. But he who judged of Baba by the outside alone would be greatly mistaken in his estimate. Baba was, of course, adapting himself to the capacity of people that resorted to him for help and protection. Most of them were superficial people- seeking mostly some material gain or advantage; and to them he did not reveal his inner nature. But when anyone capable of diving deeper came to him he revealed more of himself and his powers. I was keenly observing him from the first and he noticed it and encouraged my habit of observing and judging - complimenting me as "Hushiar" or clever". On occasions he told me "what a 'Dubya', Le., sluggard you are" - evidently referring to my failure to penetrate beneath the surface of things on those occasions. Baba was not the man to stifle legitimate inquiry. Everything he did or said was full of significance; mostly I could understand them.

To one deeply observing him; the startling fact came out into greater and greater prominence that Baba was living and operating in other worlds also, besides this world and in an invisible body. Remarks made by him openly would be treated as meaningless ranting by those who did not know him. His language also was highly cryptic - full of symbology, parable, allegory and metaphor. Literal interpretations of them would be made by superficial people - who would then conclude that Baba was a wordly man amongst worldly men and a very avaricious man at that. For instance, a man came to Baba and watched him for a time; and I asked him what impression he formed of Baba. His answer was "I never saw any saint talking of money all the hours of the day" and he felt disappointed. This man did not know that "Paisa" - money, was used by Baba to denote Punya Apvrva or merit, very often. But on a careful observation and analysis of his talks, one must conclude that his nature, powers and func­tions were very great and that the way in which people would benefit by His guidance and help would also be peculiar.

4th JUNE, 1936.

In 1914 or thereabouts, a rich old gentleman of Harda came with a lady to Shirdi. He was suffering from T.B, le., consumption. During the space of one month, there was no­ticeable improvements in his health. So he made Shirdi his residence. At the end of the second month, he grew worse and his end seemed to be approaching. One day the ladies of his house and their friends told me that his condition was critical and there was no senior male to go and ask Baba for help - and sent me to ask Baba for his Udhi. I went up. Baba told me that the man would be better for quitting this earth. "What can the Udhi do? Anyhow take the Udhi and give it as it is wanted" he said. So I took and gave the Udhi but, of course, refrained from intimating Baba's words to anyone. The condition grew worse. Then Shama, (Le., Madhavarao Deshpande) arrived and went to Baba and told him of the imminent death. Baba appears to have said "How can he die? In the morning he will come to life". This was taken to mean that the old man would not quit the earth. So they placed lamps all round the corpse and waited till noon. Life was not restored to the corpse. Funeral ceremonies followed. The Harda gentleman's relations thought that Baba had given false hopes and went away from Shirdi. For three years they did not return to Shirdi. Then one day, a relative of the deceased saw Baba in a dream, with the deceased's head over his own (i.e., Baba's) and Baba disclosed the lungs - in a rotten state, and said "From the torture of all this, I have saved him". Thereafter, he and his relations renewed their visits to Shirdi. Baba's words "How can he die? He will come to life" evidently referred to survival of human personalty and taking up new forms of life.

Baba was frequently talking of his travels with a"n In­visible body across great distances of space (and time). In the mornings, sitting near his dhuni (fire) with several devotees, he would say to what distant place he went overnight and

what he had done. Those who had slept by his side the whole night at the Masjid or Chavadi knew that his physical body was at Shirdi all the night. But his statements were literally true and were occasionally verified and found to be true. He had travelled to distant places in an invisible, i.e., spirit form and rendered help there. Again he would fre­quently talk of post mortem experiences.

A Shirdi Marwadi's boy fell ill and died. People re­turned from the funeral to the Masjid with 'gloomy faces. Sai Baba then said of that boy "He must be nearing the river now, just crossing if. I felt that the reference could only be to Vaitorini.

He told several people of the post lives and the events therein. He told me the facts of four previous lives of mine. He spoke this in the presence of others. But others did not and could not understand that it referred to me. He had the peculiar art of giving information to particular individuals in the midst of a group, in a way that they (those concerned) alone could understand, and not the other members of the group. Strangely enough, at one sitting by a few acts, words, etc., he could and did benefit numerous persons. This power to travel in invisible body to distant parts of this world, to traverse other realms than the earth life and note or control what takes place there and to see the past and future alike revealed one great fact about His nature. Some of his own observations also brought that out clearly.

Sai Baba occasionally asked (I heard it mysell) "Where are you? Where am I? Where is this world? Occasionally he declared, pointing to his body or touching it and referring to it as "this is my house", "I am not here. My Guru Mowrshad has taken me away". As even in the flesh - in this earth life, he was not confined to his physical body, it may be truly said of him "Sai Baba is alive. He is where he was then. Even then he was where he is now". He also made occasional reference to what his function is and was in the terrestrial sphere and other worlds. He several times referred to his control of destinies of departed souls - indicating thereby his function in the Cosmic order. Sai Baba never spoke untruth, never spoke meaningless jargon. But only those who were familiar with his ways could make out the meaning of what he said or did - when they were intended for their under­standing.

UPADESA, MANTRA, TANTRA, ETC.

Sai Baba never gave me any mantra, tantra or Upadesa - and so far as I know, he gave these to none. Madhavarao Deshpande has told me of the following incident,

Radhabal Desmukhin was at Shirdi waiting for a time on Baba and she wanted Upadesa. Finding that he gave her none, she started Satyagraha. She stopped taking food and was determined to be without food until Sai Baba should give her Upadesa. On the fourth day of the fast, Madhavarao taking pity on her condition went and told Sai Baba of it and requested him to pronounce the name of some God, so that she might take it as he mantropadesa for Japa. Baba then sent for her and told her that giving Upadesa was not in his line, that he following his Guru had different traditions, that his Guru was so powerful that he trembled to go and stand before him, and that the help given by the Guru was invisible and secret and not by oral instruction.

/ do not instruct through the ear.

Our traditions are different was what he said.

Sai Baba never^[2] lectured, nor discoursed systemati­cally as others do. He gave hints - very pregnant hints. A word or a sentence or two at a time was all he cared to utter. But from them an observant devotee could build up his own system, lecture or philosophy. It is difficult therefore to be dogmatic if one is asked what are Sai Baba's aims, methods etc.? But stray hints were forthcoming.

AIM IN LIFE OR PURUSHARTHA

Did Sai Baba ask people to aim at Moksha? Did he advocate Viveka and Vairagya? Never have I heard that from his lips.

i.e.,

Reaching God is the aim.   That was the way he put

i.e.. Reaching God, Crossing or traversing all the Oceans and Worlds

Getting beyond chains (or limits).

He never (so far as I know) spoke of Maya (or the theory that all existence in the sublunary sphere is mere illusion) to my knowledge. He took the commonsense view that this world and the worlds beyond are real, and that we have to make the best of them, here and hereafter.

KARMA AND REINCARNATION

These were frequently referred to by him. "We must sow good (results) in this life and the next" was the truth that underlay many of the stories he told. He frequently referred to past lives of others and occasionally referred to the future life of some. No one moving with him could have even a momentary doubt about post mo; iem existence and the exis­tence of other worlds than this, wherein rewards and punish­ments for acts done here would be reaped. These are Hindu doctrines and beliefs. Coming to the question of Baba's Hin­duism or other religion - Baba never declared (so far as I know) whether be belongs to any religion, caste, creed, etc. He was above all. But he has mentioned and done several things showing his relation to Hinduism.

I have heard Sai Baba say my Guru is a Brahmin.

BABA'S ATTITUDE TO HINDUISM AND BRAHMINS

Baba had a great regard for the B.Gito, Bhawartha Ramayana, Eknath Bhagwata* Panchadashl Yoga Vasishta, the Puranas, etc. His talks had reference to the contents of these often. When Jnanadeva's Arati was begun, he would sit up, fold his hands joining his palms in front of his chest in token of reverence and close his eyes. AboutPanchadashi, he said to Mr.Khaparde (as I hear) This is our treasury, Le., it contains whatever is valuable for our spiritual welfare. I know personally his reverence for Yoga Vasishta. One day, in my early days (1914), Baba asked me several times to give him Rs.15 as Dakshina. I had no money and he knew that fully well. So when I was alone with him, I said "Baba, you know, I have no money and why do you ask me for Rs.15 Dakshina?" Baba answered that he knew my impe­cunious condition well enough. "But" he added "you are reading Yoga Vasishta now. The part you are now reading is specially important. Get me Rs.15 Dakshina from thaf. I was reading Yoga Vasishta. Getting money out of it was deriving valuable lessons therefrom; and giving the money to Baba meant of course lodging the lessons in my heart, where he stayed as my Antaryaml I also know that he held Rama and Krishna in great reverence,

BABA AND MAHARASHTRA SATPURUSHAS

Baba had great reverence for Saints like Jnanaeshwar, Tukaram. What were the aims, and the virtues needed for achieving them, in Sai Baba's view and what sadhanasdid he favour?

OF THE FOUR MARGAS

I, Yoga Marga

Regarding this as chiefly based on (1) Asana (2) Pranayama (3) Concentration (4) Rousing the Kundalini and (5) Achieving higher powers thereby, en route, Sai Baba did not care for these. These were not the steps he recommended to any so far as I know. On the other hand, he said (I know personally), "Those who proceed by the method ofPranayama must come to me ultimately for further progress.

II. Karma Marga

Baba set the example of living amidst society and labouring to produce goods. He ground grain into flour. He was not for ascetic desertion of society, nor for begging. Though he himself begged within limits (prescribed by his Rinanubandha perhaps) it was for a little food only and when he demanded Dakshina that was for a number of reasons, chiefly clearing off Rinanubandha, He wanted the general run of visitors to continue their grihasta lives and did not advo­cate Sanyas, Le., that they should renounce society or go to beg. He made me and Vamanrao Beg, not for ourselves but only for the Guru - as humble service to the Guru. Though Baba did not say so, I think he realised the evil of begging, Le., indiscriminate begging, to be the loss of one's stored up merit, te., "Apurva". Sai Baba's demand for Dakshina was explained by him, when some one asked him why he asked for Dakshina "Hello, do I ask Dakshina of every one? I de­mand only from those whom the Fakir (God) points out to me". He demanded only particular sums, and would not accept anything more. None refused Dakshina, when he wanted it. Sometimes the demand had other meaning, e.g.,(I) get away, (2) get into contact with X,Y,Z etc.

III. Jnana Marga

            If this is taken as something confined to inquiry into the Self and an effort to understand the Upanishads and Brahmasutras to get light on that inquiry, that was not Baba's method and aim. His wish was not expressed. But by his example, his devotees should infer that he wanted them to become like himself. His knowledge and experience were, so far as I could see, real and realistic. His awareness ex­ceeded the bounds of our space and time - extended over all the worlds and embraced the distant past and future as well as the present. He knew, therefore, what existence in any of the worlds and at any time had to offer for the soul's enjoy­ment and with such knowledge he renounced all attachment. He was perfectly detached amidst numerous attractions. His life was, therefore, real Vairagya and real Nishkamya Karma which would lead one to God.

IV. Bhakti Marga

This is, of course, the main plank of most saints - as it is, of Sai Baba. Obeying, serving and loving God are its chief features. The peculiar feature stressed by Sal's example and words is the vast Importance of developing this devotion on the basis of devotion to one's guru or teacher. It is seeing God in, through and as the Guru, identifying the Guru with God.

BABA'S GURU

Of his guru, hardly anything is known. I have heard him saying ‘My Guru is a Brahmin. Baba held real Brafimins in high esteem. He has said "Brahmins earn much 'Pica', (Le., Punya, Apurva or merit) by their ways". A disciple is very different from a devotee. The Guru is con­nected by a close and intimate tie with and has every responsibility for the disciple.    He has no such close tie with a devotee and is not bound to bear all his sins and sorrows. Sai Baba had no disciple.  The disciple must serve his master to c^rry out all his wishes strictly and to the letter.   As Sai said, "I would tremble to come into the presence of my Guru". There was no one prepared to serve him in that way at Shirdi, It seems he asked "Who dares to call himself my disciple? Who can serve me adequately and satisfactorily?"   But, of devotees. Sal Baba had a large number.    These he looked after, encouraged and protected and gave by example and occasional gestures, directions etc., some instruction.    Sai Baba's method of teaching or rather improving the devotee who came to him was not oral instruction.   His moral tales and  a few directions,  occasionally given were,  no doubt, teaching through the ear.   But these were exceptional and their effect was very little compared with his main traditional method.   According to Sat Baba's traditions, the disciple or devotee that comes to the feet of the Guru in complete self-surrender has to be no doubt pure, chaste and virtuous.  But he need not necessarily to go on with any active practice of Japa or meditation.   On the other hand, Japa, meditation or any other intellectual process which carries with it the con­sciousness and assertion, "I am doing this" is a handicap. All sense of the devotees' or disciples' Ahankara, Ego or little self has to be wiped out, swept out of the memory and mind - as it is an obstruction to the Guru's task.    The Guru does not teach.   He radiates influence.   That influence is poured in and absorbed with full benefit by the soul which has com­pletely surrendered itself, blotting out the self, but is ob­structed by the exercise of intelligence by reliance on self exertion and by every species of self-consciousness and self-assertion.

This great truth, all observant persons visiting Sai Baba, would have noticed or learnt.    Sai Baba's words to some devotees were "be by me and keep quiet.   I will do the rest", Le., secretly or invisibly.   Of course, Faith in his is a pre-requlsite.   But one had merely to see him and stay by him a while and at once was endowed with faith.   Baba gave experience to each devotee - experience of Baba's vast powers of his looking into the heart, into the distant regions of space and time, past or future and then and there infused faith.

One had not merely to swallow everything on trust. The solid benefit, temporal or spiritual reaped by the devotee and his feeling that he is under the eye and power of Baba always wherever he may go and whatever he may do, give him an ineradicable basis for his further spiritual and temporal guid­ance. Baba's is the power that controls this world's goods and our fate here and now - as well as our experience and fate in the future In this world and many unseen worlds -unseen at present. -

So the duty of a devotee or an aspirant is only (1) to keep himself fit for this Guru's grace Le,, chaste, pure, simple and virtuous, and (2) to look trustfully and sincerely and to raise him to various experiences, higher and higher in range, till at last he is taken to the distant goal whatever that might be. "One step enough for me" is the proper attitude now. He need not take trouble to decide complicated, metaphysical and philosophical problems about ultimate destiny. He is yet ill prepared to solve them. The Guru will lift him, endow him with higher powers, vaster knowledge and increasing realisa­tion of truth. And the end Is safe in the Guru's hands.

All this was not uttered uy Sai Baba, at one breadth to me or within my hearing. But the various hints I got from his example and dealings with many and his occasional words -when put together amount to this. And commonsense points in the same direction. In my opinion, mere talk of Viveka and Vairagya without power of knowing what there is to experi­ence or enjoy and what the things are that one is to renounce is childish and leads to self-delusion and deluding others. It Is bookish wisdom and not real, not one that can stand the strain of actual life. People talking merely of these, without power to be really filled with them prove hypocrites. When Baba said, 'I am in each dog, pig and cat', he was feeling himself In the inside of the cats etc., in question and could state what they felt and what treatment they got. But others say it because it is found in the Gita, etc., and they believe it to be true. But in point of feeling and realisation, they say what they do not feel. This leads to hypocrisy.

Baba's real nature and greatness are seen from an incident known to me. I realised that Baba was God from the devotees' point of view, and yet, a man seen in the flesh and with limitations to which an individual embodied soul is sub­ject. The two co-exist and are both true - each in its way. But my friends (Le., some of the devotees) at Shirdl did not agree with me or relish this view of mine. They once talked of 6 crores of islanders in Dwaraka at Shree Krishnas' time and I then disputed that estimate of the population, as now we are about 33 crores in all in India and India is so overpopu-lated that we have to tread on each other's heels. Then they asked me if I would agree to abide by Baba's decision on the matter. I agreed. We all went to Baba.

Madhava Rao and other devotees asked Baba - Baba, are the Puranas true?

Sai Baba:        Yes, True.

Devotees:        What about Rama and Krishna?

Sal Baba: They were great souls. Gods they were. Avatars.

Devotees: This Narke will not accept all that. He says you are not God.

Sai Baba: What he says is true. But I am your father and you should not speak like that. You have to get your benefit and everything from me.

Sai Baba thus admitted his limitation. He was God no doubt, in the experience of the devotee. But because the devotee felt that, Sai Baba did not assert himself to be, in fact, nothing but God; he did not draw logical corollaries from it, nor use that position to help himself to the wealth etc., of the devotees. Sai fJaLa did not use the fact of his devotees viewing him as God to declare for Antinomianism, Le., setting himself up as above law. On the other hand, Sai Baba never disobeyed either the moral law or the law as it prevails in the country. He was never indecent in dress or behaviour and was very reserved with women.

SAI BABA'S MOODS

No doubt, in certain ecstatic moods, he said (and I heard this myself)^' I am God. But this was once in a way. His usual - almost invariable - role was that of a devotee of God entrusted with vast powers to carry out what God (the "Fakir") directs. "Allah MaltkT. God is the master. "Allah Bhale Karenga", "God will bless" were constantly on his lips. Also, I am God's slave. I remember God, etc.

BABA AND THE SEX QUESTION

Baba's was Askhallta Brahmacharya and his glitter­ing eyes spoke it out. He kept women at a distance. During the day, a very few women were allowed to massage his legs -and that only up to the knee. He was always clad and never indecently exposed himself.

BABA'S VIRTUES

He was impartial and just. I have seen rich and highly placed persons going to him, being practically ignored by him - as he saw through the outside, into the real nature, or the heart of the person approaching him. I have also seen him pay great regard to and speak enthusiastically of some poor man that came to him, saying "He has much money" ("Pica") Le., much of punua accumulated.

STERN JUSTICE

A saint should not be judged by the character of those that gathered round him. Prostitutes, women hunters, avari­cious people and sinners of various sorts came to him with a view mostly to gain material advantage. But when they failed to take advantage of his presence to improve themselves but fell into sins, he let them suffer. His justice was severe. "You have to cut your own child, if it falls athwart the womb" he has said. Baba's Boldness based on "Foreknowledge" or "Perfect Vision" - Baba was bold in his dealings with persons, with the forces of disease, etc. unknown to us but evidently well-known to him. He occasionally infused faith in his devo­tees by such bold defiance of sanitary precautions. I will mention some instances known to me.

Baba used to get sweetmeat from a Halwayi for Naivedya. One day in 1916, he lay a corpse, a plague stricken corpse. Plague was raging at Shirdi. Baba asked me to go and get the sweetmeat from his shop. I went and told the wife (who was weeping) of Baba's order. She pointed to the corpse and said that I might take the sweetmeat from the almairah. I took it, trembling with the fear that by this I might catch the infection and others too. That was given as ‘Naivedy’. Baba told me, "You think you will live if you are away from Shirdi, and that you would die, if you stay at Shirdi. That is not so. Whosoever is (destined) to be struck, will be struck; whosoever is to die will die; whosoever is to be caressed will be caressed". He encouraged me similarly when cholera raged in Shirdi. He had lepers around him who massaged his legs. Ont of them got cured. Baba made a leper take the dhuni and gave It as prasad to the devotees. The udhl is put into the mouth of sick people. And the leper gave it to all by Baba's order! Yet no harm has resulted so far as I know.

OM SAI RAM!

Shri M. B. Rege

DEVOTEES' EXPERIENCES

llth June, 1936.

CHINNA KISTNA RAJASAHEB BAHADUR, B.A., LL.B., Saraswath aged about 50, Interior of India, says:

I look upon Sri Sai Baba as the Creator, Preserver and Destroyer. I did so before his mahasamadhi in 1918 and I do so now. To me, he is not gone. He is, even now.

To me, he had no limitations. Of course, when he was with us, there was the fleshy tabernacle. That was prominently brought to our notice at times. But mostly the infinite aspect of His was what remained before me. I thought of him as a mental or spiritual image, in which the finite blended very perfectly - yet allowing the finite to appear before us at times. Now that the body has been cast off, the infinite alone remains, as 'Sai Baba'.

I am not after metaphysics and philosophical conundrums. Sai Baba occasionally talked in mystic language and used parables freely - which however, were constructed in widely different ways by different listeners. Once he talked to me in the mystic way and asked me whether I understood him. I said 'No'. Others were present then. After they left, I told him that I did not grasp mystic utterances and that if he intended that I should grasp anything he should speak to me in plain terms. After that he spoke to me only in plain words and not in parables.

A short account of myself is necessary to show how I came to Sai Baba and how he filled my life and became my all in all.

Our family God is Durga - Santa Durga of Goa - a Bhadra form and not a Rudra form. I used to worship her and pray that she might ever keep me happy. Later when I was about eight years old, I had my sacred thread initiation and leamt my Goyotri and Sondhyo, These I had regard for.

I was thus naturally led on from Durga to another form of God.   i.e.,   Narayana   or  Vishnu.      Vishnu   as   pictured   in "Dhruva - Narayana" made a deep impression on me, and I constantly meditated on that picture. When I concentrated or tried to concentrate on Vishnu, Dhruva's figure frequently obtruded and so I cut off that portion of the picture and continued my meditation.    I made a special appeal that in that blank space in the picture, (i.e., in that vacancy) Vishnu should place me.   I had even as a boy practiced Asana and Pranayama.  I could pass one or two hours sitting in Padmasana or Siddhasana and concentrate for at least fifteen min­utes, a single picture holding the entire field of my attention. I did all this without a Guru.  I succeeded in Pranayama also to some extent.    In this way my meditation on Vishnu or Narayana was fairly intense.  This continued till my twenty-first year. Then (i.e., 1910) one day, I was either sleeping and had dreams or I had trance visions - I cannot say what they were.  But the following three experiences I had in the course of one night.

As I was in the lying posture on my bed, I felt a change. I was perceiving that the body lay separate and I was disengaged from it - disconnected or unconnected. I was different from the body; and in front of me stood the figure of Vishnu Narayana. This ended; and about an hour later, a second incident followed. Again my body lay there on the bed. I was outside it. Sri Vishnu Narayana was standing before me. And by his side stood another figure. Sri Vishnu addressed me and pointing to the other figure said This Sai Baba of Shirdhi, is your man; you must resort to him".

The third incident or vision followed soon after - after about the same interval perhaps. I felt I was moving in some strange way. It was like levitation in the air. I came or was carried thus to a village. I found some one there and asked him what village that was. He said it was Shirdi, I asked him, "Is there any person named 'Sai Baba' here?" "Yes" he an­swered, "come and see". I was taken to the mosque. There I saw Sai Baba. He was seated with legs outstretched. I went and reverently placed my head on his feet. He got up and said "Do you take my darshan? I am your debtor, I must take your darshan," and he placed his head on my feet. Then we parted.

These visions impressed me greatly.  Before that time I had a  picture of Sai Baba in the usual seated posture , and I  knew nothing more about him.    I did not then know that Baba often sat with both legs outstretched.   Some time later I started on my first visit to Baba and Shirdi, and tried to verify my visions and to see if Sai Baba was my destined sole Guru as indicated in them.

When I went to Sri Baba at the mosque, there were many others with him.    I went and prostrated, placing my head on his feet.    He then said "What! Do you worship a man?"  At once I retreated some distance and sat.   I felt the rebuff very keenly.   I had, it is true, my scholastic notions that men should not be worshiped; and thought Sai Baba was hitting at me for going to him, with such notions lingering in my head.    Between two stools I was coming to the ground.   My scholastic idea of not worshiping any human being had been undermined and practically sacrificed; but I had not been accepted as a devotee by the Guru as I expected - from my visions.  I felt deeply mortified and continued to sit for some hours.  Then all had cleared of, leaving Baba alone on the floor of the mosque. That was in the afternoon. It was believed that none should go to Baba at that time, lest any serious harm should be inflicted as a penalty for the intru­sion.  But in my state of mind, such harm did not deter me. The main or single hope with which I had gone to Shirdi seemed to be blasted.    What more was there to fear?   He might beat me and crack my skull.    Let him.    With such ideas, I went nearer and nearer to the place where Baba sat. While I was some yards off, Baba gently beckoned to me to approach him.  Thus encouraged I went and placed my head on his feet.  He at once hugged me, bade me sit close to him, and thus addressed me. "You are my child. When others i.e. strangers are in the company, we keep the children of.   My apparent rejection or expulsion earlier in the day having been thus satisfactorily explained, I felt the full force of his deep and intense love for me and my heart responded to it.  There was my Saviour, my Guru - the man of my destiny, found at "      ka told me to go and put up with "Ayi". "Ramakrisha Ayi as he called her.  I went up.  Ever since that date, up to ,     end of  her life, whenever I went to Shirdi. Ayi's was my residence.  And except to go to Sai Baba, I would never leave Ayi's residence while I was at Shiridi.

Ayi was a noble and affectionate person - an "Ayi" or mother indeed.   She was from the very first treated by me as my mother and she loved me as if I was her son.  She used to get a roti (bread) from Baba as prasad - on which alone she was living; and Baba used to send her an additional roti for me,  Sometimes the extra roti received at Ayi's would indicate to her that I was on the way to Shirdi and would soon arrive. Ayi's devotion to Sai Baba was very intense and passionate. She lived only for Sai Baba, and her delight was to carry out everything that he wanted or was needed for his samasthan, i.e., institution and devotees.   I find that Baba's instruction and help to me came through Ayi, in a peculiar way. Ayi was so open hearted and kind that from the first day I could confide all my views and plans to her; and she revealed her ideas and plans to me.   As for religious progress, she said that we should so act that no other persons should guess what we were doing and how we were getting on.   Secrecy is essential for the success or perfect fruition of spirtual effort. This was, of course, Baba's practice and precept.*

As for religious excercise, Ayi was an excellent singer with a divinely charming voice and a good knowledge of mu­sic. She could play on the Sitar also. I had a good ear for music and I easily attained manolaya^[1]. I was rapt in the music when I listened to it. But as we went on, one day we talked about what form our religious excercise should take. Songs and hymns were good in their way, but they attracted attention of the outside public too much, and were not in any case sufficient for our onward course. Then we agreed thatJapa was the proper step for us. What particular name should be used by us for Japa was the important question. She said that many used the name of Vittal. Ram etc., but that so fas as she was concerned, "Sai" was her God and that name was sufficient for her. while I might go on with the name of Vittal. etc., if I chose.   I replied that I had not seen Vittal: and what was good for her was good for me, and that I also would go on taking Sal's name.    So we sat on, facing each other and  repeating to  ourselves our chosen (guru God's) name - for about an hour.   Later in the day, Sai Baba sent for me and asked me what I had been doing in the morning.   "Japa" I said "Of what name?" he asked. "Of my God" I replied. "What is your God?" was Sai Baba's next query.   I simply replied, "You know it," and he smiled and said "That is righ”.  Thus this Japa was really the Japa that he  expressly  approved  and  had  perhaps  silently  started through Ayi - unperceived by either Ayi or myself. Japa being the Sadhana approved of (in my case), the question may be put - what is the Sadhya   or goal that Sai Baba approved of - as the goal of life?  What should a man aim at and reach as the end of his life?   Just as the Sadhana was indirectly started by Baba, the Sadhya or goal, also was indi­rectly revealed; it was patent from all he said and did.  It was through love, to reach God, (in any form, especially inthe beloved Jorm   of  the   loving   Guru)   and   Intensely,   nay passionately,   to love him.  This is what we did and what he made us to do, i.e., what he enabled or drew us to do by his own intense and wonderful love for us.

Some may set a great store by Sakshatkara or revela­tion in physical form of the object of worship, as the be-all and end-all of all religion. But I do not. As I intently medi­tated on Baba, I had Baba's vision at the meditation. I, however, treated that appearance as a matter of secondary or minor importance. I did not want Baba to be outside of me. I said to Baba that I wanted him to come in and be me. What I mean by "me" is this. The self (i.e., T) is compounded of two substances - one the gross body and the other, the finer or subtler. In the finer, we have the baser element or part, and the nobler or higher. Our self, God Vittal and other entities are all the reflections of the Real; and so I should rise up to be Vittal or Sai; Vittal or Sai should come into me and take the place of my higher part. That is what I wanted to arrive at - and so was not satisfied with seeing Sai Baba as external to me in my meditation or contemplation.

I have not regularly studied even Gita up to this time. I did not care for spirtual study in my earlier days either; and so I do not go into much detail on the question of the exact description of the further stages or final stage of meditation. One Guru-poornima day, numerous devotees came to Sai Baba, and as usual, placed a book before him so that he might return it with his Asirvada or blessing for them to study it with profit and benefit. Sai Baba, however, took up a book brought by one man and gave it to another, as he often does. On that occassion every one had a book in hand, except myself. Baba then looked at me and said pointing to the books:- "In these books, they want to find God Brahma. There is however, ‘Bhrama’, i.e. whirl, confusion or delusion in these books. You are alright. Do not read books but keep me in your heart If you unify (or har­monise) head and heart, that is enough." So I have not been indulging in any regular study of religious books. I content myself with what has led me so far; (and with what has been achieved). Some of my experiences bear upon the question what I should do. Though I have been intensely loving Sri Sai, I have not been able at times to do as good service to Baba as others do.

It was probably in 1912 that I went up to Shirdi on some festive occasion (Guru Poornima?) I saw the devotees at Manmad having each a grand basket with flower garlands etc. I was much pained to note that I had forgotten to take a flower garland when I was going to my Guru, who was every ­thing to me. We all went to Shirdi and at the mosque, I found-Baba was under a great weight of flower garlands and it pained me again that I had not a garland to give him. Baba lifted up a bundle of the garlands with his hand and said "All these are yours". How kind of Baba! What love was his to me! all forgiving, all forgetting love.

About the same year 1912, I had taken Rs.100 with me to Shirdi in my poket. Sai Baba asked me for dakshina '(Rs.40). I readily gave it. A little later he asked for another 40 rupees and that too was given with equal readiness and joy. Finally he asked me for the remaining 20 and that also I gave him. I was happy to give him all that - though I was left without a pie in the result. Then again Baba sent for me and asked me for dakshina. I said I had nothing to give. Then he suggested that I should go and get money from some others. I agreed but told Baba that if he should indicate whom I was to go to, I would gladly go and ask him. Baba said "Go to Shama". I went to Mr.Madhav Rao Deshpande (Shama) and told him what took place and asked him for money. He replied that I had not understood Baba right. "Does Baba care a rap for your rupees?" he said. "No, what he wants is your mind and heart, your time and soul to be devoted to him. That is his meaning". I went back to Baba and reported what Shama had said. Then Baba smiled and said, "Go to Dixit and ask him". I went to Mr. Dixit and told him of what Baba had bidden me to do. He then replied that Baba's direction to me had to be understood in the circumstances as a lesson to me that I should not feel absence of money or the begging for money or for anything else to be a humiliation, and that I should not esteem myself to be above begging. I went back and reported Dixit's reply to Baba. He smiled and then asked me to go to Nana Saheb Chandorkar and ask him for a loan. I went to Khandoba's temple where Nana Saheb Chandorkar was reading some religious books with the learned K.Upasani Sastri. I went and told Nana Saheb all that had occured and Baba's order that I should approach him for money. Nana Saheb at once showed his worldly wisdom. He said that he knew how delicate the situation was when Baba asked fordakshina and there was nothing to be given to him to satisfy him and that I should learn his plans and was. "Whenever I go to Shirdi". he said. "I start with a certain sum, and leave a half at Kopergaon, i.e., on this oc­cassion I came with Rs.200 out of which I have left Rs.100 at Kopergaon and come down to Shirdi with only Rs.100. It is very painful to say 'No' when Baba asks for money. So I go on giving dakshina out of the stock In hand to Baba and when it is exhausted, I send for the reserve at Kopergaon. You must act like this". I went back to Baba and then told him what Nana said. While I sat there. Baba sent for Nana and asked him for dakshina Rs.40. He paid it and went away. Again he sent for him and asked for Rs.40 more. That was paid and again Nana was sent for and the last amount was paid up and at once he sent some one to Kopergoan for his reserve fund. Then Baba at once wanted more. Nana felt humiliated at having to say 'No' as there was no time for the Kopergaon reserve to arrive. The lesson that then taught to him, to me, and to all was that it was presumption on the part of any one to think that he himself was the great Providence supplying the needs of Baba, or that any one could supply all that Baba might ask for. Thus Baba showed me how differently the demand for dakshina was interpreted by devotees. The real explanation of Baba's demand in this case was not what Shama. Dixit or Nana said it was. It was evidently to teach lessons to me, Nana etc. Baba really cared nothing for money or for presents. What he really wanted was, love - deep, in­tense, passionate, wholehearted love. To give him that was my aim. He knew it and read it in my heart and responded to It - as only he could respond.

It was probably in 1915 Ramanavami, when intending to go to Shirdi, I went into the Indore cloth bazar to fix upon a present - worthy of being presented to Baba. I found a fine lace embroidered muslin of the Dacca type, produced at Chander. It was some 5 feet square with embroidered body and 8 or 9 inches of lace border all round. It was very nice and worth the 85 rupees I paid for it. It could be folded into 6" x 6" x 1" packet. I took it with me to Shirdi and kept it inside my shirt. Devotees usually go and present Baba with cloth in order that the same may be returned to them with Baba's blessings; and the same is returned to them. In my case, I had made up my mind that if Baba cared for my love (which knew no difference between him and me) he should not return the same to me but should retain It and wear it. When each devotee went and presented his cloth, it would be openly bestowed and placed on Baba and then at the end, the attendants would call out, "Whose is this" and return it. In order to avoid the return, I had taken my tiny packet and when I bowed to Baba, I slyly shoved the packet under his mattress (gadi). When all clothes were taken and returned, none noticed what was beneath the gadi. Baba the got up and said "Clear off all that lies on the gadi and dust it". When the mattress was removed, there was the muslin packet. Baba picked it up and said "Hallo, What is this? Muslin!" and spread it out and said "I am not going to return this. This is mine". He then put it round his body and said to me "Don't I look nice in this?" I was immensely happy as his loving heart had fulfilled my request for the acceptance and retention of the present - as an index of the fact that I was not different from him - that / and he were one. I was not different from him. I and he were really one.

Our unity was expressly granted, in another way and at another time by Baba - about the same year.

I had gone to Shirdi and was staving as'usual at Ayi's. In the afternoon, when Baba was alone, he sent some one to fetch me and after dismissing the messenger from his presence, he was very kind to me, made me sit close to him, embraced me, and said The key of my treasury is now placed in your hands. Ask anything you want e.g., Rs.5 or Rs. 100 a month-or what you like and I will give it to you". I felt at once that this was a temptation-and declined to ask for anything. Sai Baba knew what was necessary, good or useful for me and it was for him to decide and give or withhold. It was not for me to ask. Seeing my disinclination to ask, he held me by the chin and coaxed me into asking him for something. Then I asked, "Is it agreed Baba, that you will grant anything I ask for ?" "Yes" was his answer. Then Baba," I replied, "I want this. In this and in any future birth that may befall on me you should never part from me. You should always be with me." And he patted me joyously and said, "Yes I shall be with you, inside you, and outside you, whatever you may be or do." I was supremely happy. I feel that he is always with me. At times, he visibly shows his form to reassure me or guide me.

Many years later, I lost a child in a building which had numerous occupants. My wife was greatly depressed and started weeping. I assured her that Baba did only what was good for us and had taken away that child and so we should not weep and attract a crowd. I asked her to sleep till morn-ing-when the funeral would take place. She could not bear the sight of the corpse, and so I took it on myself and she went to lie down. Then when I had the corpse on my lap. Baba appeared to me, took me out and said "Do youwant me or the dead child? Choose. You cannot have both. If you want me to revive the child, I will; but then you will have me no more with you. If you do not want revival you will have many children in due course." I had no hesitation in telling him that I wanted him. "Then do not grieve" he said and vanished. It is thus he encourages me when the occasion needs it, even by his presence. All my needs are met by Baba's grace. I do not trouble him with prayers Jor my worldly gains or support. I have my income and property and insur­ance and I am content with the provision for the present and future. If any need arises, I find that somehow the money comes up. I have nothing to complain of. Finally if I am asked what I would suggest to one who wished to find out how he (not having met Sai Baba in the flesh) could make himself a devotee of Sai Baba and get his help my answer will be that he should sit wholeheartedly and try to pour his heart in love to Sai Baba. It is not essential that he should go to Shirdi for that purpose-though Shirdi associations are un­doubtedly helpful. All that he should do is to transcend the senses and concentrate with love on Sai Baba. He would surely reach and obtain the help of Sai Baba - to obtain all that he is fit to achieve or receive.

Baba does not prescribe one uniform spiritual exercise or practice for all. He suits himself to the stage, circum­stances and conditions of each-"If you are a Rama Bhakta, keep to Rama. If you want only Allah, keep to Allah," is His advice. He is always impartial. Sometimes he pronounced or got some to pronounce 'fatiah' over Hindu offerings also. There was-as a rule-no sharp distinction or antagonism be­tween Hindus, devotion to him, and Mahommedans' devotion to him. There were, however, some exceptions. One I will mention.There were two "Rohillas" about 1916 who came to Shirdi and became devoted to Sai Baba. The elder one was constantly with Baba and used to read the Koran, at night especially, sitting at the feet of Baba. He declared that Baba was paygambar (i.e.,God) and showed him great reverence. At times he said that Baba (Though he was Paygambar) was still teaching heterodox doctrine. Baba's allowing the din of noon-day Arati with its music in the mosque, allowing him­self to be worshipped as God there, ard partaking of food offered to idols were heterodox; and this Rohilla mentioned his objections to Baba. But Baba only smiled and said "All that(l.e.,other Gods) is Allah" This was one of Baba's moods. In some moods, he would say "We are all the creations of God 'Allah*. In other moods he would say I am God." This, of course, was extreme heterodoxy in this Rohilla's view. So this Rohilla one day declared that, although Sal Baba was Paygambar, yet his doctrine was wrong and so he (the Ro­hilla) would make short work of him and his Doctrine. One day. as Sai Baba was going out walking, the Rohilla came up from behind, with a stout club in his right hand and reached striking distance. Baba turned towards him and touching or seizing his left wrist cast a glance at him beneath which the poor Rohilla cowered and sank like a lump of lead,-powerless to lift his club or even to lift himself. Baba left him there and went away. Later the man had to be raised up with some one's help. In a few days the man took leave of Baba and left Shirdi for good-never to return.

The other Rohilla was not intolerant but was rendre-ing humble service in the Samasthan. As for intolerance, that was not confined to this Mus­lim devotee. There were some Hindu devotees who exhibited this feature. But Baba invariably discountenanced it, in ev­ery case. It is neither necessary nor possible nor desirable to narrate all the experiences I had with Baba or in reference to Baba. Baba's Kindness and provision for my welfare knew no limits.   His methods of help were various and depended on the nature of the devotee concerned and the attendant cir­cumstances. In my case I had experience of all forms of his help. The first method of help is this : (1) When we are in dif­ficulties or when Baba wants us to take a particular course, the inspiration comes to us that, that course should be adopted and we have also the feeling that the inspiration comes from Baba.  If I am wanted at a very extraordinary time to go to Baba for private and solitary communion the call within is enough to indicate it.   This first method relates to Inspirations when we are awake.  (2) The second method is to give  the  suggestion  or indication or idea,  in dreams,  or trances - sometimes through Baba's personal appearance. This, of course, is the most impressive and unmistakable method.   (3) A third method is whereBaba directs us to go to to some third person for a solution or hint.    Sometimes it happens that the third person is totally unfit even to under­stand the difficulty or the solution.Yet the solution   is given by that man without knowing what the problem is and what the solution Is and how he is benefitting us. He is a mere peg to hang the solution on. Baba has helped me in all these and other ways-and given me valuable training alike when he was in the body and, after he left it. I regard Sri Sai Baba as the same spirit as Sri Ramakrishna Paramahamsa and one in­stance of the help he has given me recently-through this perception of identity may be mentioned.

Some eight years back I went to Dakshineswar to see the places and things of interest. I got the service of a local man to act as my cicerone and he showed me the Kali figure that Paramahamsa worshipped and other images. I looked at Kali standing outside the worship room and passed on. I was anxious to see the tiny image of Ramlal that sported as a living boy with Paramahamsa, and told my guide to show me Ramlal. He took me to one of the temples and showed me a huge image and said This is Ramlal." I said It could not be. The man replied that he as the local man should know and that I, as a stranger, could not possibly be better informed. I had to apologise and I wondered what to think of the 'Ramlal’, I had read about him in Paramahamsa's life. Just at this juncture, a pujari of these temples came and inquired if I was from Deccan. I replied I was. Then he said he would show me round Kali and every other image at close quarters and with full details. I said I had just seen them. Then he insisted on my visiting them again. He did not want any money from me. The reason for his persistant request was that he had been instructed in a dream overnight that a devotee from Deccan would be coming on the following day and that he was to take him to all the images and help him to worship them. Thus assured, I followed him. He took me inside the Garbhagriha, the holy of holies of Kali and said I was free to touch the image and worship as I liked. Next he said that he would show me Ramlal. I said I had been shown a huge figure as Ramlal by my guide. The pyjari rated my cicerone for deceiving me and then took up the tiny image of Ramlal that Paramahamsa had played with and placed it on my lap. Thus all my expectations were fulfilled beyond meas­ure-all through the grace of Sai who Is no other -than Ramakrishna.

The great favour Salnath had conferred on me by tak­ing me so close to him and loving me and by my loving him had Its reflections In the way in which some eminent living saints treated me,

Madhava Nath Maharaj often seen at Poona and elsewhere (who passed away a month or two back) was seen by me in 1927. Maharaj without being told of me, spotted out my connection with Sai and said I was Sai Baba's man. He narrated to me the exact words that passed between me and Baba at our first interview; and he added that he was then present,-i.e., of course In invisible spirit form, or as Sai Baba.

OM SAI RAM!