Baba Fed Sumtuously, How?
Mrs. Tarkhad was staying in a certain house in Shirdi. At noon,
meals were ready and dishes were being served, when a hungry dog
turned up there and began to cry. Mrs. Tarkhad got up at once and
threw a piece of bread, which the dog gulped with great relish.
In the afternoon, when she went to the Masjid and sat at some distance,
Sai Baba said to her, "Mother, you have fed Me sumptuously up to
my throat, My afflicted pranas (life-forces) have been satisfied.
Always act like this, and this will stand you in good stead. Sitting
in this Masjid I shall never, never speak untruth. Take pity on
Me like this. First give bread to the hungry, and then eat yourself.
Note this well." She could not at first understand the meaning of
what Baba said. So she replied, "Baba, how could I feed You? I am
myself dependent on others and take my food from them on payment."
Then Baba replied -- "Eating that lovely bread I am heartily contended
and I am still belching. The dog which you saw before meals and
to which you gave the piece of bread is one with me, so also other
creatures (cats, pigs, flies, cows etc.) are one with me. I am roaming
in their forms. He, who sees Me in all these creatures is my beloved.
So abandon the sense of duality and distinction and serve Me, as
you did today." Drinking these nectar-like words, she was moved,
her eyes were filled with tears, her throat was choked and her joy
knew no bounds.
Maid Servant demonstrates meaning of Upanishad.
Das Ganu once started to write a commentary on the Ishavasya Upanishad.
He translated it verse by verse into the Marathi language, but did
not comprehend the gist of it and so was not satisfied with his
performance. He therefore consulted some learned men regarding his
doubts and difficulties and discussed with them at great length.
They did not solve them nor did they give him any rational and satisfactory
explanation. So Das Ganu was a little restless over this matter.
This Upanishad is the quintessence of the Vedas. It is the science
of self-realization, it is the scythe or weapon which can rend asunder
the bondage of life and death, and make us free. Therefore, he thought,
that he who has himself attained self-realization, can only give
him the true or correct interpretation of the Upanishad. When nobody
could satisfy Das Ganu, he resolved to consult Sai Baba about this.
When he got an opportunity to go to Shirdi, he saw Sai Baba, prostrated
himself before Him, and mentioned his difficulties about the Ishavasya
Upanishad and requested Him to give the correct solution. Sai Baba,
blessed him and said- "You need not be anxious, there is no difficulty
about the matter, the maid-servant of Kaka (Kakasaheb Dixit) will
solve your doubts at Vile Parle, on your way home". The people who
were present then and heard this, thought that Baba was joking and
said, "How could an illiterate maid-servant solve the difficulties
of this nature", but Das Ganu thought otherwise. He was sure, that
whatever Baba spoke, must come true, Baba's word was the decree
of the Brahma (Almighty).
Fully believing in Baba's words, he left Shirdi and stayed with
Kakasaheb Dixit. There the next day, when Das Ganu was performing
his morning worship, he heard a poor girl singing a beautiful song
in clear and melodious tones. The subject matter of the song was
a crimson coloured Sari (Indian dress), how nice it was, how fine
was its embroidery, how beautiful were its ends and borders etc.
He liked the song so much that he came out, and saw that it was
being sung by a young girl, the sister of Namya, who was a servant
of Kakasaheb. The girl was cleaning vessels, and had only a torn
rag on her person. On seeing her impoverished condition, and her
jovial temperament, Das Ganu felt pity for her and when Rao Bahadur
M.V.Pradhan next day gave him a pair of dhotars, he requested him
to give a sari to the poor little girl also. Rao Bahadur bought
a good Chirdi (small Sari) and presented it to her. Like a starving
person getting luckily good dishes to eat, her joy knew no bounds.
The next day she wore the new Sari, and out of great joy and merriment,
whirled, danced round and played `Fugadi' with other girls and excelled
them all. The day following, she kept the new Sari in her box at
home and came with the old and torn rags, but she looked as merry
as she did the previous day. Seeing this, Das Ganu's pity was transferred
into admiration. He thought that the girl being poor had to wear
a torn rag, but now she had a new Sari which she kept in reserve
and putting on the old rag, strutted herself, showing no trace of
sorrow or dejection. Thus he realized that all our feelings of pain
and pleasure depend upon the attitude of our mind. Thinking deeply
over this incident, he realized that a man ought to enjoy whatever
God has bestowed on him in the firm conviction that He besets every
thing, from behind and before, and on all sides and that whatever
is bestowed on him by God must be for his good. In this particular
case, the impoverished condition of the poor girl, her torn rag
and the new Sari, the donor, the donee and the acceptance were all
parts of the Lord and pervaded by Him. Here Das Ganu got a practical
demonstration of the lesson of the Upanishad - the lesson of contentment
with one's own lot in the belief that whatever happens is ordained
by God and is ultimately good for us.
Role of Pain and Suffering.
One Dr. Pillay was an intimate Bhakta of Baba. He was much liked
by Baba, who always called him Bhau (brother). Baba talked with
him off and on and consulted him in all matters and wanted him always
at His side. This Pillay suffered once very badly from guinea-worms.
He said to Kakasaheb Dixit, "The pain is most excruciating and unbearable.
I prefer death to it. This pain, I know, is for repaying past Karma,
but go to Baba and tell Him to stop the pain and transfer the working
of my past Karma to ten future births of mine." Mr. Dixit went to
Baba and told Him his request. Then Baba, being moved by his request,
said to Dixit, "Tell him to be fearless. Why should he suffer for
ten births? In ten days he can work out the sufferings and consequences
of his past Karma. While I am here to give him temporal and spiritual
welfare, why should he pray for death? Bring him here on somebody's
back and let us work and finish his sufferings once for all".
The doctor was brought in that condition and was seated on Baba's
right. Baba gave him His bolster and said, "Lie calmly here and
be at ease. The true remedy is, that the result of past actions
has to be suffered and got over. Our Karma is the cause of our happiness
and sorrow; therefore put up with whatever comes to you. Allah (God)
is the sole Dispenser and Protector, always think of Him. He will
take care of you. Surrender to His feet with body, mind, wealth
and speech, i.e. completely and then see what He does." Dr. Pillay
said in return that Nanasaheb had put a bandage over the leg, but
he found no relief. "Nana is a fool" replied Baba. "Take off that
bandage or else you will die. Now a crow will come and peck you,
and then you will recover."
While this conversation was going on, one Abdul who always cleaned
the Masjid and trimmed the lamps, turned up. While he was attending
to his work of trimming, his foot accidentally fell upon the stretched
leg of Dr. Pillay. The leg was already badly swollen and when Abdul's
foot fell upon it and pressed it, all the seven guinea-worms were
squeezed out at once. The pain was unbearable and Dr. Pillay bawled
out loudly. After some time, he calmed down and began to sing and
cry alternately. Then Baba remarked, "See, our Bhau is all right
now and singing." Then Pillay enquired when the crow was coming
and pecking at him. Baba said, "Did you not see the crow? He won't
come again. Abdul was the crow. Now go and rest yourself in the
Wada and you will be soon all right."
By application of the Udi and by taking it in the stomach with
water, and without taking any other treatment or medicine, the disease
was completely cured in ten days as predicted by Baba.
Summoned by Dream.
It is said that a dream, which we get in the small hours of the
morning, generally comes out true in the walking state. This may
be so, but regarding Baba's dreams there is no restriction of time.
To quote an instance:- Baba told Kakasaheb Dixit one afternoon to
go to Rahata and fetch Khushalchand to Shirdi, as He had not seen
him since long. Kakasaheb accordingly took a tanga (cart) and went
to Rahata. He saw Khushalchand and gave him Baba's message. Hearing
it, Khushalchand was surprised and said that he was taking a noon
nap after meals when Baba appeared in his dream and asked him to
come to Shirdi immediately and that he was anxious to go. As he
had no horse of his nearby, he had sent his son to inform Baba;
when his son was just out of the village-border, Dixit's tanga turned
up. Dixit then said that he was sent specially to bring him. Then
they both went in the tanga back to Shirdi. Khushalchand saw Baba
and all were pleased. Seeing this Leela of Baba, Khushalchand was
Saints Working in Unison.
In 1917 Haribhau Karnik of Dahanu came to Shirdi on the Guru-pournima
day and worshipped Baba with all formality. He offered clothes and
Dakshina (money offering), and after taking Baba's leave through
Shama, got down the steps of the Masjid. Then he thought that he
should offer one more rupee to Baba and was just turning to get
up when Shama informed him by signs that as he had got Baba's leave,
he should go and not return. So he started home. On his way, when
he went into the temple of Kala Rama at Nasik for darshan, the resident
Saint Narsing Maharaj who used to sit just inside the big door of
the temple, left his Bhaktas there, came to Haribhau, caught his
wrist and said, "Give me my one rupee". Karnik was surprised. He
paid the rupee most willingly and thought that Sai Baba recovered
the rupee, which he intended in his mind to give, through saint
Narsing Maharaj. This shows how the saints work in unison.