(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!
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