NAVA-VIDHA BHAKTHI AND BABA

What is imprtant is Bakthi and not how you pray. If with real Bakthi you lie down and pray, the Lord sits up and listens. If you sit up and pray he stands up and litens. If you stand up and pray He dances and listens. What matters then really is Bhaavana.

The essential characterestics of Bakthi are the consecration of all activities, by self surrender to God and expreme anguish if he were to be forgotten.Bakthi means the love of God. Namasankirtan is the best way to get the bliss of God's Grace.

Bakthi means not merly devotion. It cosists of the highest kind of love - the love of God and faith in the personal God or Saguna Brahma

“Constant remembrance of God, irrespective of time and place is real devotion. Constant waiting, waiting with intense longing for the Lord’s or the Guru’s arrival is the sign of a true devotee. Such a seeker is always ready to receive Him; therefore, he is always prepared both internally and externally to welcome his Guru or Lord.”

In chapter 21, Sai Baba told Anantrao Patankar a parable of Nine Balls of Stool (Nava-vidha Bhakti). Baba said there are nine forms of Bhakti ? Just before leaving the body, He put His hand in His pocket and gave SHRI LAXMI BAI SHINDE once Rs.5/- and again Rs.4/-, in all Rs.9/-. This figure (9) is indicative of IHE NINE TYPES OF BAKTHI

Now let us see how Baba practiced all these Himself and gave us practical examples :1. Shravan (Hearing Praises) : Baba used to ask educated devotees like Kakasaheb Dixit and Bapusaheb Jog to read out Jnaneshwari, Eknathi Bhagwat and Bharavarth Ramayana to others regularly and send other devotees to hear them. About Sacred text – Sai Satcharitra Baba Himself said,
“Hearing My stories and teachings will create faith in devotees’ hearts and they will easily get self-realization and bliss” – Chapter 2.
2. Kirtan (Singing Praises) We have seen that Baba used to get Kirtans performed during festivals like Ramnavami (birth-anniversary of Lord Rama) and Janmashtami (birth-anniversary of Lord Krishna in the open space in front of Dwarkamai. In the year 1914, Das Ganu Maharaj was permanently entrusted function of doing Kirtan. Even more Baba made him dress like Sage Narada from whom the Kirtan Paddhati originated by wearing nothing on torso and head, carrying a pair of Chiplis in his hand and a garland around his neck. Actually it was Baba who made Das Ganu Maharaj give up his service in Police department and take to singing God’s praises – Chapter 15.
In chapter – 3, Baba assures, “If a man earnestly sings about My life and My deeds, him I shall beset in front and back and on all sides. Believe Me that if anybody sings My Leelas, I will give him infinite joy and ever-lasting contentment.
In the same chapter, it was seen how Rohila used to recite, in a loud and harsh tone the Kalma (verses from Holy Quran) and shout “Allah Ho Akbar” (God is Great). Thevillagers suffered this nuisance for some days in silence, and when they could stand it no longer, they approached Baba and requested Him to check Rohila and stop the nuisance. Baba, instead of attending to complaint of villagers, in turn, took side of Rohila and asked villagers to mind their own business. As Baba liked prayers and cries of God better than anything else, asked villagers to wait and bear with the nuisance quietly.3. Smaran (Remembering Form and Name)
Smaran means naam-smaran which means constantly repeating name of Lord by remembering His form.
Chapter – 27 of Sacred text – Sai Satcharitra says – The efficacy of God’s name is well-known. It saves us from all sins and bad tendencies, frees us from the cycle of births and deaths. There is no easier Sadhana than this. It is the best purifier of our mind. It requires no paraphernalia and no restrictions. Thus in the same chapter it is seen that Baba forced His intimate devotee Shama to accept Ramdasi’s copy of Vishnu Sahastranaam and learn to recite it. Also in chapter – 3 Baba says, “If a man utters My name with love, I shall fulfill as his wishes, increase his devotion. If you always say “Sai, Sai, I shall take you over the seven seas believe in these words, and you will be certainly benefited.” – Chapter 13.4. Padasevan (Service of Feet)
Padasevan means salutation to the deity of worship or Guru by respectfully touching His feet with both hands and resting one’s head on them or massaging them. Padasevan also includes remembering and meditating.
In connection to this, in Sacred text – Sai Satcharitra it is written as, “He is sitting with His legs folded, the right leg held across the left knee. The fingers of His left hand are spread on the right foot. On the toe are spread His two fingers – the index and middle ones. By this posture Baba seems to say – if you want to see My true form, by egoless and most humble, and meditate on My toe through the opening between – index and middle finger – and then you will be able to see My light”. Now considering the above oil painting of Sai Baba in Dwarkamai. Therein Baba is sitting with right foot forward. Similarly, in the picture along with Mhalsapati and Shama Baba is sitting with both legs spread out in front, as if making it convenient for devotees to salute or massage them. In short, Baba encouraged the method of Padasevan Bhakti. To drink water used for washing the feet of one’s deity or Sadguru or to sprinkle it on one’s head as a symbol of bath is also part of Padasevan. As seen in Chapter 4, under title Das Ganu’s Bath in Prayag, Baba convinced not only Das Ganu but all of us that such water is as holy and meritorious as the waters of Ganga and Yamuna rivers at their confluence at Prayag. (Allahabad) which he proved by miraculously making the streams of water of these rivers flow through His toes. Similarly in Chapter 45 when Kakasaheb Dixit was surrounded by doubts for his own devotion after reading Chapter 2 of Eknath Bhagwat about very tough Bhakti of nine Naths Siddhas of Rishabh family, Sai Babaarranged the narration of Anandrao Pakhade’s dream for convincing Kakasaheb that bowing to the feet of one’s deity or guru is a quite sufficient form of bhakti or devotion.5. Archana (Worship)
Archana means worship of one’s deity or guru in person or through His picture or idol. This includes bathing feet, applying sandalpaste on forehead, decorating with clothes and flowers, waving of lights andoffering Naivedya, etc.
in the beginning, Sai Baba did not allow His devotees to perform any such worship. But later on due to the insistence of devotees, He allowed them to do so, and even today Sai Baba’s worship is being carried on in the same manner daily in Samadhi Mandir at Shirdi.6. Vandana (Bowing)It was always otherwise for Sai Baba to make a person visiting Him to bow down. However sometimes Baba did make some bow down to Him as Mulay Shashtri (Chapter 12), or a doctor devotee of Rama (Chapter 35), Kaka Mahajani’s master Sheth Thakkar Dharamsey by showing some miracles. But this was only to convince them and other devotees present the importance of bowing down and surrendering completely before a saint and not for showing his own importance or greatness. Taking case of author of Sacred text - Shri Sai Satcharitra Hemadpant, his experience when he first bowed down to Baba at Shirdi,
"I ran and prostrated before Baba and then my joy knew no bounds. All my senses were satisfied and forgot thirst and hunger. The moment I touched Sai Baba's feet, I began a new lease of life" - Chapter - 2.
7. Dasya (Service) This form of devotion as read in Sai Satcharitra was seen practically in cases of Radhakrishna Mai and Laxmibai. Radhakrishna Mai was a beautiful young widow. She never came to Masjid during Baba's presence and always covered her face with the end of her saree in front of Baba. She most willingly and regularly carried out task of renovating Masjid and cleaning the path from which Baba used to pass. With her toil and efforts Shirdi took form of Sansthan. Learned and most educated men like Kakasaheb Dixit, Vamanrao Patel, Bapusaheb Buti were sent to her by Baba. This Laxmibai Shinde was a good and well-to-do woman. She was working in the Masjid day and night. Except Bhagat Mhalasapati, Tatya and Laxmibai, none was allowed to step in the Masjid at night. Once while Baba was sitting in the Masjid with Tatya in the evening, Laxmibai came and saluted Baba. The latter said to her - "Oh Laxmi, Iam very hungry." Off she went saying - "Baba, wait a bit, I return immediately with bread." She did return with bread and vegetables and placed the same before Baba. He took it up andgave it to a dog. Laxmibai then asked - "What is this, Baba, I ran in haste, prepared bread with my own hands for You and You threw it to a dog without eating a morsel of it; You gave me trouble unnecessarily." Baba replied - "Why do you grieve for nothing? The appeasement of the dog's hunger is the same as Mine. The dog has got a soul; the creatures may be different, but the hunger of all is the same, though some speak and others are dumb. Know for certain, that he who feeds the hungry, really serves Me with food. Regard this as an exiomatic Truth." This is a ordinary incident but Baba thereby propounded a great spiritual truth and showed its practical application in daily life without hurting anybody's feelings. From this time onward Laxmibai began to offer Him daily bread and milk with love and devotion. Baba accepted and ate it appreciatingly. He took a part of this and sent the remainder with Laxmibai to Radha-Krishna-Mai who always relished and ate Baba's remnant prasad. This bread-story should not be considered as a digression; it shows, how Sai Baba pervaded all the creatures and transcended them. He is omnipresent, birthless, deathless and immortal - Chapter - 42. 8. Sakhya (Friendship)
In Sacred text - Sai Satcharitra the only unique example of friendly love is love between Sai Baba and Shama.
He had spent about 42-43 years continuously in Baba's company. Baba used to address him outof love and fondness as "Shama" or sometimes "Shamya" and Madhavrao in return used to address Baba as "Deva" i.e. God. No one else could dare to talk to Baba in such a manner nor could anyone argue with Him so boldly. I would say it is indeed Baba's wish that Shama behaved so. In chapter 36, we see how Baba once jokingly had even pinched Shama on his cheek, and in the same chapter we see how Shama had said to Mrs. Aurangabadkar who had presented a coconut to Baba with the hope of getting a son, "Dear Madam! You are the witness to my words. If within 12 months you do not get any issue, I will break a coconut against this Deva's head and drive Him out of this Masjid" What audacity ! Who else could speak such words to Baba Who was known to get into sudden fits of anger and even hit devotees with His stick. In Chapter 46, we had seen how Baba arranged for Shama's comfortable pilgrimage to Kashi, Gaya and Prayag free of cost. 9. Atma-Nivedan (Surrender)
Atma-Nivedan means complete surrender to God. Apart from worldly attachments a devotee surrenders his intellect and ego in this form of devotion. Without Atma-Nivedan or complete surrender of self, there is no escape from the chain of births and deaths. Smarana is the beginning and Atma-Nivedan is the end of Bhakti.The case of Kakasaheb Dixit is best example of Atma-Nivedan. It was known that Kakasaheb Dixit left his wife, children and well-settled business and made Shirdi his permanent home. After the death of his loving daughter Vatsali in 1911, Kakasaheb Dixit isolated himself from worldly attachments. He decided to live on whatever he could earn with grace of Almighty. He brought all his wealth to Shirdi and placed it at Lotus Feet of Baba. Sai Baba knew that Kakasaheb will need money in future so He said, "O Keep the money with you only. It will be useful in your old age". Kakasaheb said, "Your blessings are with me. I do not need this money." Kakasaheb emptied the bag of money before Baba even though He refused. Baba did not keep even a single penny with Him and donated all the money generously among other devotees present in Dwarkamai. Famous judge of Mumbai Shri Garade was also present in Dwarkamai at this occasion. He was surprised at this deed of Kakasaheb. Kakasaheb did not mind Baba's not accepting his gift and distributing it among the devotees. He wore the same smile on his face which was always present. Kakasaheb said to Baba while pressing His legs, "Baba this world is full of pits and falls, please have mercy on me and give me permission to sacrifice this Sansar." What a great renunciation and what a complete surrender to Sadguru Shri Sainath!!! Once Kakasaheb Dixit was asked to kill a goat with a knife and although a brahmin by caste and had never known killing in his life, Kakasaheb not giving a second thought to his action got ready to do it. When stopped by Baba he said, "Your nectar like word is law unto us, we do not know any other ordinance. We remember You always, meditate on Your Form and obey You day and night, we do not know or consider whether it is right or wrong to kill, we do not want to reason or discuss things, but implicit and prompt compliance with Guru's orders, is our duty and dharma." These are nine forms of bhakti which Baba Himself taught us. An discussion in last post about devotion, we had seen that Baba encouraged the Manifested (Sagun) type of devotion. But taking example of Radhabai Deshumukh who was insisiting on getting a mantra or updesh from Him, a very simple but most effective form of Bhakti, "Look at a Me wholeheartedly and I in turn will look at you similarly". Later Baba said, :Meditate always on My formless nature which is knowledge incarnate, consciousness and bliss. If you cannot do this, meditate on My form, top to toe as you see here night and day. As you go on doing this, your virties will be one-pointed and the distinction between the Dhyata (meditator), Dhyana (meditation) and Dheye (thing meditated on) will be lost and the meditator will be one with the consciousness and be merged in the Brahma. s the tortoise feeds her young ones, whether they are near her or away from her on the other side of the river bank, by her loving looks." Now after reading details about devotion, how can we forget the main mantra given to us by Baba? The simplest method for devotion He gave us to keep Shraddha (complete faith) and Saburi (patience). For His devotion and long living love affair with Him we need these two basic qualities and He sure to make us sail over.

SAINATHA MANANAM

IN THIS POST I AM PUTTING SAI NATHA MANANAM WHICH IF READ REGULARLY WILL INCREASE THE FAITH DEVOTION AND LOVE TO SAI
Pujyasri B.V.Narasimhaswamiji, who visited Shirdi in the year 1936, collected authentic information about Lord Sainath from persons lived with Sai and wrote many books on Lord Sainath. All his works are authentic . One such book is SRI SAINATHA MANANAM.This book was published as early as in the year 1942 and the fourth edition came in the year 1945.******************************General Invocation:1.O, Mind! Be devoted to Narayana. ..O Mind! be devoted to Sri Sai feet.2. For overcoming all obstacles, let one meditate on the white robed, all pervading four-armed one, moonlike in color and of gracious mien.3. I bow to Lord Sai, that dweller in Shirdi, whose mercy cures dumbness and revivesthe dead.4. I bow to the best of Sants, Sai, who is(but) the Ancient Narayana Deva who has visited the Earth to bless(His) devotees.5.Again and again do I prostrate before Lord Sai, who is God(Brahman) taking up form and attributes and going down to dwell on the banks of the Godavari to protect(His) devotees.6. I prostrate myself unto Lord Sai on whose head, the Ganges was conquered, from whose feet, the Ganges flowed and who lives on the bank of the Ganges(Godavari).7.Prostrations to Thee, O Sainatha whosel nature is Triune, being Brahma,(the Creator)at the beginning, Vishnu(the Sustainer) thereafter and finally Mahadeva or Shiva(the withdrawer)8.I bow to Sai, who is Sesha-Sayee(i.e God recumbent on the Serpent) by remembering whom one is released from the bondage of births and Samsara.9. I bow to Sai, the Imperishable by remembering whom and repeating whose names, one's efforts at Austerities(Tapas), Alms(Dana) and other observances(Kriya) , are successful.10. Sai's name alone, Sai's name alone, Sai's name alone is thesupport of my life. There is no other assured resource--no other, no otherfor me.11. Thundering forth "Sai" "Sai" burns out the seeds ofRebirth(Samsara), procures all wealth, and threatens Death's myrmidons.12. There is the name "Sainatha". The tongue is quite capable ofuttering it. Yet the wonder is that people plunge in afflictions.13. Oh, sad--very sad, greater than all other sadness is this--thatSai's bare name a precious gem is lost sight of in the quest after tinsel.14. He who has a tongue and does not use it to utter Sai's name, soworthy of utterance is a fool that does not scale the wall of salvationthough given a ladder to scale it.15. Today,--perhaps, tomorrow these(people) will die and be cast intoHell. If they but think of Sai, they will cross the ocean of Samsara.16. Evils fly; Delusion itself gets deluded, the grateful Chitraguptaattends to the toilette of his finger-nails in gleeful anticipation,and Brahma takes pains to prepare the Madhu Parka or welcome offering,-as soon as a person longs to repeat thy Name, O Lord. Beyond this,whatmore can be said.17. If Sai is sought with as great zeal and vigour as people evince inpraising the wealthy to obtain wealth. He would confer on them evenHeaven(Sayujya)18. The Keertan or repetition of the Lord's Name, qualities and deedsis sufficient to destroy and remove sin. For even the sinner Ajamilacried out Narayana,(the name of his son) at the approach of Death and(thereby) attained Liberation(Moksha).19. If a person goes on repeating"Sai,Sai,Sai" morning and evening,Sai abides near him and protects him even in times of distress.20. If one daily repeats Sai's name and meditates on Him, the four aimsof Life, Dharama,i.e. righteousness, Wealth, sense gratification and Liberation are surely andwithout doubt achieved.21. He who brushes aside(false) notions of delicacy and shame and perpetualy repeatsmy name reaches my state along with crores of his family.22. Waste not time. Life is ebbing away every minute. Death has no mercy.Repeat Sai's name(therefore).23. Life-breath is uncertain and may suddenly stop. From infancy, therefore, themere name "Sai" should be repeated.24. Yama, cruel and undaunted, tortures men terribly. (But) The tortures ofDeath are unknown to the staunch devotees of Sai.25. Lord Sai's devotees have no fear of Death--not even a jot of fear. Lord Saiis the Death of Death, and protects his own(devotees) at the time of their death.26. Those who full of love and admiration for Sai's noble qualities place theirminds at his feet have washed away their evil Karmas and will not evenin their dreams see Lord Yama or his myrmidons.27. O fool, you are needlessly vexed!. O! how care-eaten you are!All sorrows vanish by merely remembering Sri Sai28. By seeing Lord Sai masses of sin are destroyed; by touching Him auspiciousresults follow; and by worshipping Him, the Imperishable state is reached.29. Without doubt, one gets rid of sins resulting from one's thoughts, speech andacts by merely thinking of Sri Sai.30. Therefore know that in this world even heinous sins are overcome by the name ofGuru Sai that blesses the whole world.31. What one obtains in the Krita age by Concentration, in the Treta age byperformning sacrifices, and in the Dwapara Yuga by worship (archana) isobtained. In (this) Kali Yuga by mere (Kirtan) repetition of Lord Sai's name.32. The three boats, Sacred study, Vows of austerity, and Sacrificial rites areevery where shattered by the march of Time. Now, in the ocean of Samsara,the strong and sound boat is Sai's name.33.The only salvation (Gati) for persons of this Kali yuga, with impure hearts,feeding on sin-gotton wealth, and devoid of any observances, sarificesand regard for scriptural injunctions, is the Kirtan or repetition of theLord Sai's name.34. I bow to Lord Sai, by pronouncing whose name one is absolved from all sins,and by bowing to whom, all sorrows cease.35. In the Kali age, the fruit that one cannot get by austerities,(Tapas),by alms(Dana) or by sacrificial rites is well and easily attained by therepetition(Kirtan) of Lord Sai ( i.e., his name)36. O King, even though the Kali Age is replete with evils, it has one great merit.One is freed from (Samsaric ) bondage and reaches the Supreme by mereSai Kirtan i.e. repetition of Lord Sai's name.37. O Mumukshu, thou that pantest after Salvation, there is no other age(Yuga)that can equal Kali age. For, by Sai Kirtan i.e., repeating Sai's name alonewithout more, one reaches The Supreme Great.38. May Sai's name flourish for blessing you,--the name which is a mine of blessings,scatters away the eveils of of the Kali Age, purifies purifying agents, sustainsthe seeker of Salvation on his march to the Supreme Goal, like a lunch basket,gives rest to great bard's eloquence and is the root of Dharma39. No sinner can commit sins beyond the redeeming power of Thy name.40. The thief, the drunkard, the treacherous and false friend, the violater of theGuru's bed, the slayer of a Brahmin, a woman, a King, a parent or a cowand other sinners.41. To all sinners, there is this expiation, viz., Repeating the name Sainatha,by means of which one's mind is turned towards Him.42. This absolves one of sins.. Tapas i.e. austerities, Dana, i.e., alms, andJapa i.e., repetition of holy names or syllables do not remove the core ofSin viz. the Love of sin. That is cured only by service to the feet of one's Guru-God.SADHUS--SANTS43. Sadhus, renouncing (every thing), tranquil, soaked in the Divine, purify the world.The touch of their feet (or body) drives away sin. (For) God (Hari) that destroyssin lives in them.44. Sai always remains where devotees with theri minds absorbed in Him sing withfervour even the mere name Sai.45.The mere name Sai which is pure (Chit and Ananda) consciousness and Bliss issuperior to everything and the entire earth is of little importance when comparedto it.46. The friend of the virtuous, Sai, to speak or hear of whom is purifying is seatedin the hearts of those who listen to his history and drives away all evil therefrom.47. It is not the waters(of the Ganges) that are sacred(Tirhtas). It is not the images ofclay or stone that are gods. .They take a long time to purify one. Saints purifyone merely by one's taking darsan of them (i.e. by one's seeing and touching them)48. Magnanimous(Arhasattamas i.e., highest) saints like you (O Akura) should bedaily worshipped by those anxious to secure their own welfare; Gods are selfish,but not saints.49. Let us remember and repeat Sri Sai's name, at our bath, at our Japa, and in ourmeditation.We must always take his name.50. Let me be engaged always in calling on Him thus "God Sai, Sainatha, Sai Baba,my Lord," as my days come and go.51, Do not fatigue yourself with breath-control(Pranayama). Do not retire into theforest. Do not wear away your body by fasts. Do not torture your skin byremaining amidst five fires. Get on joyously with the Bhajan (i.e. song andworship) of Sai Rama. By that all desires will be fulfilled.52, I consider that day as a bad day(Durdina) which passes away without talk orhearing about Sai. A cloudy day is not a Durdina(as it is termed in the dictionary).53, The house in which there is the Padathirtha and picture of Lord Sai is a BHAvanaor house., Else (i.e., if these drop off,) the syllable Bha drops off and it is a VANAor forest.54. The house in which Sai's padukas, udhi,padatirtha, images and pictures are foundwill be house without harassing troubles. Else (i.e if these are absent) it willbe harrassing and troublesome as a forest.55.A house well-equipped and laden with abundant supply of all goods and wealth,if it has not Padatirtha of Sai (i.e. has no Sai worship) is but a well laden (fruit)tree that is ever infested by snakes.56.The wicked and virtuous alike, without any difference must always serve andworship the Sadguru Sai for attaining all that they desire.57. The Sun, the Moon and other planets go and return. But there is no return(to Samsara) for those who lose themselves in the contemplation of Sai's feet.58. Even if one lacks ceremonial purity while taking Sai's name, all sins fly away(from one) just as other beasts fly when they hear the lion's roar (dropping,what they tried to seize with their mouths).59. If one utters the auspicious name Sai, masses of even the most heinous sinsof his are burnt up and destroyed.60.Even the sins of the vicious that think of him, Sai will remove. The fire will burn(and do naughtelse) though touched unwittingly.61.Just so long as the name of Sai, which is a lion's roar is not heard, sins residein the body like young elephants (which will run away when they hear lion's roar).62. The name Sai is a wish yielding gem (chintamani); it is one mass of Consiousness(Chaitanya) and Bliss (Rasa). Sai is always pure and wholly free. There is nodifference (in God) between the name and that which is named (i.e.God).63. So long as one does not make (Sai Kirtan) repetition of the name of Sai whichdestroys all the evils of the Kali Age, one remains with a body ( i.e. undergoesSamsara or rebirths). And there is fear in this (samsara).64. If one utters the dissylable Sai even once, he has girded up his loins for hismarching on to Heaven (Vaikuntam).65. Any body that always and with devotion repeats the dissylable "Sai" attainsLiberation (Mukthi). In this Kali Age, as people's hearts are tainted with evil(desires) they are not competent to take to any other means.66. The good must always remember the name Sai Sai Sai. That Sai NamaConfers boons and is equal in worth to a Sahasranama (or thousand names).67. The dissylable Mama i.e., mine is sinful.. By the eight syllables, (all) distressvanishes. The eight syllables "Sayeesah Saranam, Mama " form amantra that achieves all objects.Guru Mahima68. The truths enshrined herein (i.e. in Swetasvatara Upanishad or SainathaManana) will shine bright and clear (i.e. be realised as matters of directperception or intutuion) to one, who has supreme faith in his own personalGod (Ishta Devata) and the same faith in his Guru (treating him as that God).69. If one considers the Guru who is the present God that confers on one theTorch of Jnana as merely human, all his scripture study is as vain anduseless as the bath given to an elephant.70. Lord Venkatesa (of Tirupathi) is Lord Sai. There is no difference between the two.By constantly dwelling on their identity, one reaches their state.71. I serve and worship the Guru who confers both temporal and spiritual blessings..(of enjoyments and liberation) who is of esteemed and charming form andaffectionate towards devotees, who is steady and include within his bodyall the crores of creatures that exist, who protects Righteousness(Dharma)roots out the ways of unrighteousness, releases people from the bondsof karma and gives them Bliss.72. Let dullards blame. Still the adept devotee goes on with his worship of theGuru-- (Just as) the bee goes on sucking honey from the lotus despitethe croaking of frogs (by its side).73. (The syllable) "Gu" denotes darkness. "Ru" denotes removal.."Guru" is therefore the name of dispeller of (darkness or) ignorance.Padodaka74. The man who drinks the padodaka (water with which the feet of the Guru havebeen washed) and applies liberally to his head obtain the merit of bathing inall the holy waters (Thirtha).75. The water of the Guru's feet clears away the mire of sin, kindles up the bright flameof God-Realisation (Jnana) and ferries one excellently across the ocean of Samsara.76. Let one drink the water of Guru's feet which obliterates the root of Ignorance(ie. Ahankara) produces detachment (Vyragia) and serene peace( santi) andavoids the performance of action(karma) leading to Samsara.77.One must drink the water of the Guru's feet, eat the remnants of the plate,meditate on his form always and always sing his praise.78. This Guru is (for us the same as) residence at Kasi. The water of his feet is theGanges. He is the immediate and present God Visweswara(i.e. the imageworshipped at Kasi). He is the Taraka Mantra, i.e. his name ferries usacross Samsara.79. The head that touches the Guru's feet is as pure and sacred as Gaya with itssacred Banyan (Akshaya Vata). The Guru's form is undoubtedly as holy asPrayag reputed to be the chief of all holy thirthas.80. A thousandth part of a drop of water that has touched the Guru's feet gives onethe same benefit as a bath in all the sacred waters found (on earth)encompassed by the seven oceans.81. Meditate always on the Guru's form; pronounce his nasme always. Strictlyobey his injunction. Pay no regard to anything except the Guru.82.On the lips of the Guru stands God(Brahman),who is realised by the Guru's grace.Think on the form of the Guru always like a woman doting on her paramour.83.The first and foremost need or basis(Moolam) of Meditation is the Guru's body;that of Pooja or worship is his feet; that of Mantra is his utterance; and that ofLiberation(Moksha) is his grace(Kripa).84. One's body may be beautiful as also the wife; one's pile of wealth may be ashigh as the mountain Meru; one's eloquence may be exquisite. Yet what goodcan all this do, if one's heart is not devoted to the Guru?85. All the four branches of Learning have been mastered. But if Sai has not beenworshipped, then the learning is just like a red dot placed on the forehead ofa widow(for adorning her and rendering her attractive.).Mangalaarti86. Hail to Thee O ! Sainatha !Hail to Thee in all forms !Hail to Thee the Devotee's slave !Hail to Thee, Shirdi-dweller !87. Hail to Thee Sriman Venkusa's fondling !Hail to Thee of beauteous form !Hail to Thee Sai with Thy blessed wand !Hail to Thee with divine marks !88 Hail to Thee Bhagavan Sai !Hail to Thee of prowess great !Hail to Thee of Lotus eyes !Hari is the home of Blessedness.Naivedya89. I cannot offer Thee food that befits Thee. What, I could command, that I haveoffered, Lord ! Be graciously satisfied with it.90. Sugar, cocoanut,betel with arecanut and fruits ! -- whatever I have offered,may that be (deemed) abundant and complete.91. Palatable food of the four kinds with vegetables, other side dishes, fruit and ghee---please taste thesse Anna (God) is within Anna (food).92. To Brahman i.e., God, is the offering made. The offered oblation is Brahman;Brahman is the fire; In it, the oblation is placed by the worshipper Brahman.The goal to be reached is Brahman only. The Sadhana or means is Samadhiand work in relation to Brahman.93. I am Food (Anna). I am Anna. I am Anna. I am the eater, I am the eater,I am the eater.Atma Nivedanam94. I have nothing worthy of offering to Thee, except my Self (Atma). I offer thatAtma to Thee, thrice immediately. Take her by the hand.95. She is naughty and does not heed me. (But) Thou art mighty. Subdue her,fasten her to Thy feet with cords od Love.96. Though I have not the strength to give away my soul (Atma), with all my heartand by words from my lips I give her (to Thee). Pray complete and carry outthat gift or promise to give. Give me the power to give (her).97. I have fully surrendered myself (to Thee). I have (therefore) no karma or action nor the fruits thereof. No merit nor demerit (therefrom) is mine. How can I have anybenefits to gain or losses to suffer (therefrom ! )98. What, in the view of the world is my action in the past or in the future, is (really)not my action. It is yours; and the fruit of it goes to you---that pull my stringsfrom behind.99. I have hidden the things, as taught in the Sastras. I am (feeling and behaving)the same to friend and foe. I am perpetually (or constantly) surrendering myselfearnestly at Sai Baba's feet in secrecy and solitude.100. I know what is right (Dharma). Yet, it is not that which makes me act. I knowwhat is wrong. Yet it is not that which makes me avoid action. My acts aredirected by Lord Sai seated in my heart.Arati101. Jaya Jaya Sai, Arati (waving of lamps) to Thee, On Thou Murari,Raghunath, Lord of my life.Dhynana102. O Sai Natha, Sadguru, I bow unto you who is the Supreme bliss, the giver of that highest Bliss, pure consciousness beyond relativity (== the Pair of opposites),like unto the sky, pointed out by the Mahavakya, Tatwamasi etc., the One,the ever abiding Immaculate, Unshaken and the witness in the hearts of allcreatures.103. Let the Guru be meditated on as seated in the centre of the corona of thelotus-shaped heart, seated in Siddhasana pose, with a divine body, bright asmoon, bestowing on us, all the desires of the heart and also Sat Chit Ananda.104. I constantly meditate on Guru Sai as dressed in white with a small wandin his hand, and a body shining softly like the gem chandrakanta, and witha host of sages worshipping his feet.105. When creatures sleep, this Sai intently keep awake and guards (them). This,the doing of Sainatha who can achieve barring God!106. All the earth is controlled by fate and fate is controlled by Mantra. Sai isthe Lord of that Mantra. Lord Sai is my God.107. O Brahmins! Innumerable are the incarnations of Hari, the storehouse ofSatwaguna.108. All the parts (amass) of God (Hari)--viz.,Rishis, Munis,Gods, the mighty sonsof Manu and Prajapatis,-109. These are fractional manifestations of the Supreme Purusha (God). But Krishnais the manifestation of the entire God. These manifestations protect the worlddistressed by the Asuras.110. (Krishna says) whatever has magnificent strength, glory and prowess, knowThat issue out of my splendour.111. Whoever calls upon this (Sai) in times of distress or fear or amidst forestWill surely be supported (and not get dejected).112. Sai Deva is the Grand Brahman, the goal of all quests, Kaivalya, the feltBliss of Nirvana, our dear one and friend, our self, worthy of reverence,Law-giver and Guru.113. This alone is the good that persons with intellect improved by their skillin yoga should acquire with all their heart and soul, viz., the clear perceptionthat the invidividual self is the Supreme self.114. In this world, the highest good of the soul is deemed to be concentrated(exclusive, one pointed) Devotion to Lord Sai whereby one sees Him everywhere.115. Sai--Hari pervades everything, i.e. is inside and outside of all objects seenor heard in the world.116 Revered sirs, you are blessed souls,--for you with all your heart and soulidentify yourself with (i.e. merge in ) God Sai, the Lord of all the universe.And consequently you escape rebirth (Samsara) which is so terrible.117. (Sai) Krishna's face is sweet, also his speech. His smile is sweet and his lilastoo. His eyes are sweet, also the bare remembrance of him. Everythingabout the Lord Mathura is sweet.Thoughts118. I follow in the footsteps of that sage(Sai) who has no desires, is tranquil at heart,bears no enmity and views everything with an even mind-and I am purified by thedust of his feet.119. Your fame sweeps off the world's griefs; the nectar of your life history brims with joy, your face lit up by nectarlike smiles resembles the moon. Your soft palmconfers blessings of the world.120. Your name which is full of merit purifies us, removes the evils of the Kali age and also the fear of rebirth in Samsara. Those who repeat yor name often in theirgreat distress, will not reborn.121. That Gopla Krishna who said (in the Gita) "If any surrender to and seek refuge inme in any particular form or manner, I meet them in the same form or manner"and "He who with sincere devotion worships any other God, is worshipping meonly"-- is now protecting(us) in the form of SAI BABA.122. In whatever form, worship is offered to God, who dwells in all forms,God takesthat particular form as desired by the worshipper--just like the gem chintamaniand comes to him in that form.123 There is no god that is as good as Sai. Nor is there any goal that can rival Sai.He is Maha Vishnu manifest before our very eyes--(for) from his feet flowedthe waters of the Ganges.124. Ha! Shirdi is indeed, of all places on earth, most fortunate ! Munis that purify theearth by their presence come here by reason of the fact that Sai who is themanifest Para Brahman the Supreme God, lives here hidden in human form.125. Oh, the good luck, oh, the good fortune of those who lived near Shirdi--whosefriend (Sai) is the Eternal, the Perfect Brahman,--Supreme Ananda.126. To him(Sai) who has no wife, there are thousands of (persons who call themselves his) children. He who has no roof to shelter his head is a Maharajah indeed.127. Though he is at Shirdi, he is not there(alone). Though he is clothed with a body,he is bodiless (i.e.realising that he is not the body). Though he receives,yet hedoes not receive (as he has no feeling of an individual self acting). Without himself(in his Sai body) eating food, he is filled with food(by others eating food and byhis identifying himself with them).128. Sweeet, O Sai, is thy name, Sweet is thy form. He that experiences the sweetnessof they name and form will transcend all form and reach the supreme.129. Honey is sweet, Curds are sweet:And so are grapes, and sugar too.But sweeter than the sweetest things,Is the song My Sai sings.130. To those who have tasted the sweetness of Sai's love, dinners do not appeal.Those who embraces the feet of Sai Rama, talk of him and repeat his namejoyously and say "With you, that is Heaven.Without you, that is Hell"131. What one earns by residing at Kasi for sixty thousand years one gains inhalf a minute surely by the love of Sree Sai132. This Sayesa is the Kalpa Vriksha (the wish yielding tree) is the Kamadhenu,and the Chintamani. Always take the name of Sai.133. The Ganges removes sin(Papa), the moon, fatigue, the Kalpataru, poverty.The Guru Sai's grace removes alike sin, fatigue and poverty.134. To attain wealth, seek tha aid of Kubera. To attain Moksha, seek Maheswara'said and to attain health the aid of the Sun. Seek everything from the feet ofSai and those at his feet.135. The wish jewel Chintamani grants worldly happiness. Indra grants the joys of hisheavenly world. The Guru, if propitious,grants Vaikunta itself, which cannotbe reached even by yogis.136. The merit of giving a crore of cows or visiting Kasi during eclipses or of residingfor myriads of years at Prayaga on the banks of the Ganges and performingyajnas there, or of giving mountains of gold can never equal the merit of SaiNama Japa.137. What need is there of alms giving and baths at holy places, of tapas(austerities)and yagas(sacrifices),to one who always dwells in his heart on Sai, that dwellsin all hearts.?Adhikari(Qalification)138. Faith in Sai springs in the hearts of people whose sins have been washed away byTapa(austerity),Dhyana(Meditation) and Samadhi(Absorption) performed inthousands of their former births.Mantra143. Hail Hail ! O "Sai Sai" Mantra that crowns life with fruit, destroyes miseries ofrepeated births and deaths, mantra of all the Vedas, approved by all Sastras,and adopted by all good souls.144. Oh! tongue! Be always doing Japa of Sai mantra, which singly vanquishes all foes,and is always extolled in the Upanishads, which ferries us across Samsara andsweeps away masses of sin and tamas, which itself bestows wealth and lordshipand rescues one from all sorrows and makes life successful.Sai Oushadha and Sudha(Supreme medicine and nectar)145. Oh! Mind ! drink this celestial cup, Sri Sai, which keeps down great Moha ordelusion, which quickens the minds of Munis, the medicine ready at handwith devotees like N.G.Chandorkar and which gives new life to all the threeworlds, does great good to devotees, banishes all fear of rebirth, and bestowshighest blessings.146. This body will get old, weak and shattered in all its hundred joints and will surelyperish. You ill-advised fools, why trouble youself about medicines. Drinkthe nectar of Sai , that frees one from ills.147. Strange indeed is it in this mortal world, that people should forsake nectar andimbibe poison! The rogues are giving up the use of terms like Saiyeesa and ofNarayana and are uttering other words!148. Oh! Tongue ! you are a connoisieur in matters of taste and are always fond ofsweet things.Be always drinking the nectar named Sainatha.149. (Sri Krishna, Govinda,Hare,Murare,Oh Natha Narayana,Sai Deva,Govinda,Damodara,Madhava)----This indeed oh! Tongue, is nectar. O ! drink it.150. (Sri Natha, Narayana, Vasudeva, Sri Krishna, Bhaktapriya, Sai Natha,Govinda,Damodara, Madhava). This indeed is nectar. Oh ! tongue, drink of it.151. (Sri Padmanabha, Achyuta,Chakrapani,Sri Rama,Padmaksha,Hare MurareGovinda, Damodara, Madhava). This indeed is nectar. Oh! Tongue, drink it.152. Alas, Behold peoples' earnestness in their affairs. Though able to utter the nameAnanta, Sai Esa, Mukunda, Krishna, Govinda, Damodara, Madhava, -- noneutters it.153. To, Siva, who is in Vishnu's form and to Vishnu who is in Siva's form, (mySalutations). Vishnu is the heart and essence of Siva. And Siva is the heartand essence of Vishnu.154. Any one who makes the slightest difference between those two will surelyfall into Rourava Hell.155. Have intense faith in and love to some single form of God and worship him withgreat regards as the sole lord of the universe.156. In real and ultimate truth, there is no difference between Murari and Purari.i.e.. between Vishnu and Siva. May that Saiyeesa,who spoke thus illumineand spur on our intellects.!157. (Bhartruhari says) Between Maheswara(Siva) the Lord of all the worlds, andJanardana (Vishnu) who is in the heart of all the worlds, I entertain no ideaof difference. Yet, my devotion is fixed on that Siva form,with the crescentmoon adorning his head.158. Sai, the giver of Moksha, will kill out egotism etc., which pester his devoteeswithin and without.159. When once the heart is filled with Sai and when one thus becomes a holy person,anger,jealousy,greed,and other evil thoughts and tendencies do not afflict him.160. Longevity, pragna(wisdom) fame and strength, grow and develop in one who isalways prostrating to and serving Saiyeesa.161. If one daily hears with faith and reads the deeds of Sree Sai, Bhagavan Sai enters into his heart at no distant date.162. Having entered through the ears, the lotus heart of his devotee, Sai clears therefrom all dirt and mire, as Autumn does in the case of water.163. The man whose heart is thus purified will never forsake the feet of Sai just as the man who after a very toilsome journey arrives at home will never forsake his home.164. Indeed those are blessed, even if they be penniless, whose hearts are filled solelyby strong faith in Sai. Even God Hari will give up his own world and enter intotheir hearts, being pulled thereto, bny strong cords of Love.165. He Bhagavan Sai Easwara, when in the heart of a person always removes all his ajnana by the force of his Bhakti alone just as the Sun drives away all darkness.166. Bhakti(Devotion) directed to Bhagavan Sainatha begets Vairagya(i.e.detachment from things of the world) and Jnana i.e. Realisation which is the same as Brahma Darsana or Seeing God.167. "I will go to Sai Baba's feet, and stay there only",--he who always thinks thus will reach union with God Sai.168. Oh ! Sai ! I f youy are remembered you remove the sins of all people.If remembered by the good, and those with good health, you give them good andholy thoughts. Who but you destroys all poverty, misery,sorrow and fear? Who is so sensitive mercirful and ever ready to render all help to all ?169. Wherever Sri Sai is remembered, in thought, speech or action, there is the holyKurukshethra; that itself is Prayaga tirtha and the Holy Naimisha Aranya.170. Wherever God Sai's leelas or life-history may be recited, there dwell Ganga,Yamuna,Triveni,Godavari,Sindu,Saraswathi, and all the Holy waters.171. If for an hour or even for a moment, Sri Sainatha is not kept in mind, that is theloss, the great evil and distress and that is blindness, dullness, and idiocy.172.Constant remembrance of Sri Sai Baba's feet removes all evils and promoteswelfare, purity of heart, devotion to God,attainment of Jnana and Vijnana(knowledge temporal and supreme ) and Vairagya.173. He who is constantly remembering God Sai is freed from all sins. At the closeof his life,Sai takes him in a Vimana to Sayujya.i.e. union with the Divine.174. Wherever a man may be, if he constantly takes the name of Sai, he is freed from all sins, and reaches Heaven (Vaikunta)175. Sainatha, the friend of the pious spoke thus to Sri R.B.Purandhare:Sai Baba's Promise(Proclamation)"I shall take my devotee(at the close of his life) to Heaven(Vaikunta)in a celestial car (Vimana).Sai Baba's Pledges176.(Sai Said):-- I am not the body. I do not die. I am all. See me always. Wherevera devotee remembers me, there I stand to protect him.177. Thence,when he, my devotee is dead and lies stretched like a piece of woodor stone, I remember him and take him on to the hitghest Goal.178. I will never forsake one who approaches me, treating me as his father, andhimself as my child. From all difficulties and perils I will extricate him.This is my vow.179. Sai says: -- There shall be no lack of food or clothing in the abode of mydevotee. I am ever vigilant, to protect him and his family.180. Give up all your observances and make me your sole refuge. I will save youfrom all sins. Do not grieve.181. He who at the close of his life, thinks of me alone and gives up his body,attains the supreme Goal.182. Therefore at all times, remember me,whatever you may be doing. With yourmind and intellect surrendered to me, you will undoubtedly reach me.183. Let your mind rest in me. Let your devotion be to me. Let all your sacrificialacts be for me. Bow unto me. Treat me as your highest Goal. Directing yourselfthus, you will reach me and me alone.184. I shall protect you, your companions and dependants, in every direction.By your faith, you will see me ever invisibly present near you.185} Those who give up this world and the world beyond, their very self and their186} dependents, their wealth, cattle,houses and everything else, and devotethemselves to me as appearing everywhere, as thier sole God,-- them I willsave from death.187. My sons ! all moving creatures and immovable things on earth, must beviewed by you (not in the world's way but) as myself and with the sameregard that you would show to me, at every step. This is the way to worshipand respect me.188. I am the Lord Hari residing within the hearts and bodies of all creatures,their self(Atma). See all things in me. This is the way to please me..189. Viewing the Lord Sai Bhagavan as residing in all creatures, honour themand give them good things.190. The body is said to be a temple. The Jiva is the eternal God's image there.Throw aside Ajnana, as the nirmalya (i.e., the remnants of former Puja materialcovering up the image). Worship must be in the form Soham(ie.I and He).191. There is one God, concealed in all creatures and pervading everything, theinnermost self of all creatures presiding over all karmas, residing in all creatures,the witness, pure consciousness and without any attributes.192. Food must be distributed suitably amongst all creatures. Regard them as yourown self and as your own God. Especially towards men, this must be your view.193. See God, Adhokshaja in the fire, in the Guru, in your self, and in all creatures.Though He is not physically entering the creatures issuing out of Him, viewhim as interpenetrating them.194. That man is a Bhagavatottama. i.e., most excellent amongst devotees, whosees himself and God in all creatures, and all creatures in God and himself.195. Therefore, respect me, and honour me as having my abode in all creatures, byyour gifts and show of respect, by your love and friendship and by the sametreatment you mete out to me and them.196. (Siva says to Parvati) Oh ! Fair one with a handsome waist, it is ordained thatSadhus or good people should receive each other by advancing forward,by bowing and by prostration--these being directed by the wise, in their heartstowards the supreme Soul, who is in the hearts of all and not to a man whoregards the body as himself.197. Bow to all creatures, revering them as Lord Sai has entered them in the formof Jivas.198. I am you; you are not different from me ; you are myself. Behold this!.The wisedo not even for a moment consider us different entities even to the slightestextent.199. A person gazing on his own form, in a mirror or in another''s eyes seeshimself though one, in two seperate forms (i.e., as the object and its reflection).Such is the difference between us (198-199 are by Brahman to Jiva).200. (Siva says) In the pure satva named Vasudeva, the purusha is revealed; I seeVasudeva Adhokshaja in pure Satwa.201. Jai, Jai, Jagannadha ! Jai,Thou destroyer of Sin ! Jai, Thou protector of the good.Jai, Thou granter of all reward !202. I have never seen nor heard of any one who protects just like Sainatha.He has no material body, composed of flesh, bone, etc.,203. To one who takes refuge with Sai who loves his surrendered devotees,Kaivalya (liberation ) is ready at hand--what doubt about all other blessings?204. That Sai who saved Sri Gopal Rao Buti and Sri Mirikar from snake bite and who was looking after crowds of devotees is not gone anywhere.(He is herestill).205. Do not be dejected. Sai will bless you.206. God Sai Hari must be worshipped by all the world, because:(1) Of his kindness(2) His grant of Sanctuary or freedom from all fears.(3) His removal of the troubles of the distressed.(4) Of his lofty qualities.(5) His wiping away of sin.( 6) and his conferring the loftiest position on the devotees.There are six witnesses for this namely:(1) N.G.Chandorkar(2) Merikar(3) S.B.Nachne(4) G.G.Narke(5) the Snake and(6) Nulkar (the sub-Judge)207. Victory is yours O Pundarikaksha ! Victory is yours O All--Blessed.!208. Sainath is my mother . And Sai, the King of Gods, is my father. Sai'sdevotees are my kinsmen. My own motherland is the Universe.209. Which wise man will seek refuge with any other but you,--you the friendof devotee, whose words are ever true and who is always friendly andgrateful? All the prayers of your devotees, you grant and you giveeven yourself to them. To you there is neither growth nor destruction.210. The Sun makes the lotos blossom. The moon, the night-lotus.The clouds though not requested, shed their rain.The good, of their own accord, are busy helping and doing good to others.211. The great alone can achieve great objects. Who but the ocean canbear the fire, Badava?212. Having reached the feet of Sai, I seek no other God. Having reached theGanges banks, no wise man wants a well.213. Where there is great fear there is no other refuge except Sai; thinking thus,people resort to Sai alone as their refuge.214. I find no other solace or go for the removal of distress than that lotus-eyed (Sai).Make him your sole regue with exclusive devotion esteemed in our religion.215. Men in distress and dejection, men with minds torn asunder, men in a bluefunk and men sunk in dire disease are relieved of all pain and sorrows bybarely taking the excellent name Sayeesa and become happy.216. I bow to Sayinatha who removes the troubles of the distressed, and the fearsof the affrighted, and deals the death-blow to our enemies.217. Those who bow up to the never-failing (Achyuta) Sayeesa, shining like the lotusAnd clad in his (kupni) toga knows no fear.218. He indeed is the Lord, who is fearless and who protects those around him thatAre plunged in fears. He is the one. If there are more, there is a mutual fear.He esteems nothing more than remaining as the Self.219. O Sai Kirshna, Thou art merciful. Thou art the support of the support-less.O Purushothama, you are the Saviour of men sunk in perpetual sorrows.220. Little minds consider some as their own and others as strangers. To loftysouls, the entire world is their little family.221. What merit is there in returning or doing good to those that are or do good to us?The ( Sants) good, call him good (Sadhu) who does good to his enemies.222. Sadhus, i.e.,the good are often suffering sympathetic pain at the pain of others.This indeed is the best woship of God who is the soul in all creatures.223. Sai that ever lives near is easily accessible to the devotee. He is indeed theslave of his devotees. If he is pleased, everything is attained.224. This worship of Sai is the thornless path or unafflicted way. He who rushes orruns with blind folded eyes here will neither fall nor stumble.225. Most proper it is! This path pursued by (Sadhus) good people with noblenature making. Sainatha their highest goal is safe and free from fear of any sort.Namaskara226. I bow to Sainatha, to whom all women are mothers, all men are kinsmen andall wealth is but clods of earth.227. I bow unto you the teachersof the universe, Siva and the giver of the good,Yogindra amongst yogindras, and Guru of all Gurus.228. I bow to the Lotus feet of Sai Guru. I do thy excellent puja. I utter the Sai'sauspicious and immaculate name. Oh Baba ! I think of thy imperishable truth.229. Prostrations again and again to Sayeesa of Satchidananda form, who has lefthis body at Shirdi and is showering blessings of his devotees.230. I bow unto you Sainatha with triple form being Brahma,the creator, Vishnu thatbestows all boons and Rudra the conqueror of death.231. Again and again I bow unto you Sayeesa the beloved of the world who givesrelief in all perils and distresses and who bestows all wealth.232.The Guru is Brahma. The Guru is Vishnu. The Guru alone is Maheswara.The Guru is visibly Parabrahma itself. To that Sree Guru I bow.233. The Guru is the father and Guru is mother. And the Guru alone is Supreme GodSiva. If God is angry the Guru intercedes and saves us. If the Guru is angry,none can protect us.234. I bow to that Shree Guru who removes the cataract ajnana darkening the eyeof the devotee, with his forceps Jnana.235. I bow to Shree Guru who pervades all movable and immovable things in all thespheres and who reveals to us the Supreme Brahman.236. I bow to that Shree Guru at whose feet are found the crest jewels of all theVedas and who is the Sun that makes the Lotus of the Vedanta blossom.237. I bow to that Guru by pure thought of whom, Jnana flashes forth of itself.He alone is the store of all good.238. I bow to that Sree Guru who is the calm eternal chaitanya free from all sin anddarkness who is beyond akasap bindhu, nada and kalas.239. I bow to that Sree Guru who is the master of all Jnana and Sakti who isadorned by the garland of Truth and who is the bestower of all good thngs onEarth and salvation beyond.240. I bow to that Sree Guru who by the power of his own Jnana burns out thethe bonds of Karma acquired in many births.241. My master is the master of the universe. My Guru is the Guru of the world.My soul is the soul of all creatures.To such a real Guru I bow.242. I bow to your Sainatha who is perfectly peaceful, who is without origin,who is the embodiment of pure Jnana and the import of the Pranava Om.243. You are Vayu, Yama, Agni, Varuna, the Moon Prajapati and Brahma. Prostrationsagain and again to you of thousand forms. Again and again I bow to you.244. Prostrations in front of you ! Prostrations behind you ! Oh, thou all, prostrationson all sides of you ! Thou hast endless prowess and immeasureable strength.Thou achievest everything and art therefore everything.245. Is I bow unto you Bhagawan Vasudeva the creator, the in-dweller in allcreatures the perfectly peaceful and the great.246. Prostrations again and again to him of auspicous fame by reciting whose name,or by remembering him or seeing him or by bowing to him, listening about himor worshipping him, all sins of the world are immediately driven away.247. Prostrations to thee that owns nothing who has conquered all gunas who has hisjoy in himself, is perfectly peaceful and is the master of kaivalya.Devayani"s Moksha Mantrams248. Salutation to you of many forms ! And salutations, again and again to you ofno formns, or of one wonderful universal form; to you without any gunasthough yet the soul of all gunas !249. Prostration to thee, the auspicious master of the world, appearing in the formof Supreme Jnana. To thee the ocean of love towards good devotees.250. I bow to him the witness of Jnana who is inherent in the hearts of all so directlyas to require no proof and who yet is considered by the ignorant to be afar.251. I bow to you the Supreme Good. I bow to you the benefactor of all. I bow to youSainatha Krishna whose nature is Reality.252. Prostration unto you . Oh Maha Yogi ! I have surrendered to you . Instruct mehow I may have never failing love and joy in your holy feet.253. Prostration to you the immeasurable Hari, Sai, Krishna, Damodara, Achyuta,Govinda, Ananta, Vasudeva, Lord of all.254. Prostration to you Achyuta, Govinda, Sainatha, Maheswara, Krishna, Vishnu,Hrishikesha, Vasudeva, Lord of all Yagna.255. Prostration to Sri Sainatha, the Brahman, of endless forms who is at once theYogas and the Lord of Yogas. I have sought refuge with you.256. Prostrations to you the Supreme Good. Prostration to you who purifies the world.Prostration to the Shirdi dweller, Sainath, of perfect peace and calmness.257. Prostration again and again to Thee Sai is Vasudeva, Siva the Supreme soul,Govind, that removes the distress of the devotees.258. Prostrations again and again daily to those who are prostrating themselves before the Mahatma Sayeesa the refuge of all the worlds.259. If there is devotion to Sai what need is there for many mantras? The mantra--"Om Namah Sainathaya" achieves all objects.260. Oh Sai ! who art the Guru Dattattreya may your name which confers salvationbe dancing with joy on the tip of my tongue ! Oh Lord ! may your glance bemerciful and freely playing always on my body ! May your supreme andauspicious forms be ever dwelling in my heart ! May my head be ever rollingat your feet !261. Prostration to you Oh Bhagawarn Purusha who by entering into me has awakened my latent power of speech and who with all his powers revivesthat of my hand,feet, ears, skin, pranas, etc.,262. Just as the waters of the rains coming down from the skies reach the ocean,prostrations unto all gods reach Sayeesa.263. Prostrations again and again. It is kama,(desire) that has acted. It is desirethat has acted. It is that which acts. I do not act. Desire is the agent--not I.Desire is the cause of action--not I.. Here oh kama, here is the oblation offeredunto you. Manyu, passion did the act. Prostration unto you! Manyu, passiondid the act. It is the passion that acts, --not I. Anger is the actor--not I.Anger is the agent--not I. Here oh Manyu, I offer this oblation unto Manyu !Saranagati264. Om ! Tat(That) is Brahma. Om ! That is Vayu(air). Om, that is self, Atma. Om, that is Reality, --satya. Om that is All ! Om that is the Guru !! I bow to that Guru !265. He moves within all creatures, in the hearts of all creatures. You are the yajna,sacrifice, the Vashatkara Mantra; you are Indra, you are Rudra, you are Vishnu,you are Brahma. You are Prajapati, you are That Water, Light, Taste, the immortal Brahman, and the three worlds, Om, Bhu, Bhuwah, Suwah ! Om !266. Oh Sri Sai, Sai, that pleases all people, Sai Sai.Sri Sai, Sai, the resort of all people, Sai , Sai.Sri Sai, Sai, the giver of salvation, Sai, Sai.Sri Sai, Sai, be my refuge, Sai, Sai.267. With my mind I think of the feet of Sri Sainatha.With my lips I praise the feet of Sainatha.With my head, I prostrate at the feet of Sainatha.I seek refuge at the feet of Sainatha.268. My mother's Sai and my father too.My master, Sai and my friend he is.Sai's mercy is to me all wealth.I know none else, none else indeed I know.269. I seek refuge with Sri Sainatha, whose prema or love makes him so charming,who is so terrible to the enemies of his devotees, whose eyes are like the lotus,who is easily won and reached by punyas, whose very form spells success andwho is a mine of mercy.270. I seek refuge with Sri Sainatha who is both mother and father of his devotees, with Sri Sai Rama who has no more desires to fulfil, with the God Sri Sai, the ferryacross the ocean of samsara and with the moonlike Sri Sai.271. Seek refuge with Sai alone with all your heart. By his grace you will reach supreme peace, that permanent abode.272. Give up all your attempts at following the moral law and surrender to Sayeesa.Sai will save you from all sins. Do not worry.273. What good is there in this wealth, in these horses and elephants and in theconquest of a kingdom? What good in child, wife, friendship, cattle, bodyand houses? Oh Mind ! Knowing all these to be transient things of a day,cast them afar from you and for secuing the object of your soul oh worship,oh worship, the Lord Sri Sainath to whom even great ones resort.Need for Saranagati274. What we long for here that flies away afar.What we never dreamt of that comes to us here. Noting the topsy-turvydom of Brahma,Sants seek refuge at the feet of Sai.275. If the inevitable can be evaded by adoption of remedial means, Nala, Rama andYudhishtira would not have suffered such great sorrows.276. There is no one that is the giver of joys and sorrows. It is a false notion that Godgives these. The idea that one is the doer of actions is baseless egotism. All arepulled by the strings of their own former karma.277. Where the king is Dharmaraja, the son of Yama, where Bhima stands armed with his mace, where Arjuna is the bowman and Gandiva is his bow and where-Krishna is the friend,--there is yet sorrow and trouble.Prayer for acceptance of Saranagati278. Even as we go on seeing it, life is ebbing away.Youth perishes; the days that arepassed do not return. Time devours the world. Fortune and wealth are as unsteadyas the wave on the waters. Life passes away like lightning. Thereore have Isurrendered unto you oh ! Saiyeesa the granter of refuge. Protect me now.279. Diseases are constantly attacking the strength of the body. Desires and passionsare daily burning out the heart and mind. Death is dancing always weilding orturning the days. Therefore thou art my refuge now oh ! Sainatha.280. The body is ever changing is dying away, the mind always bent on objects is fullof pain, the intellect is endlessly attached to objects of sense. Therefore you aremy refuge now oh ! Sainatha.281. Just like water in a porous pot, life is passing away. The glory of fresh youthis as fickle and momentary as the flash of lightning. Age advances fast likea lioness. Therefore you are now my refuge oh ! Sainatha.282. The source of Bhakti towards you, it is well known is Sat Sangathi, contact withsaints. Alas fancying myself wise I have not secured even that and withoutsatsang and Bhakthi where is wisdom? Therefore you are my refuge now mySainatha.283. My view or attitude is not that of Samatha. I do not view all things with sameness.I always discriminate and differentiate. And in the absence of samatha how canI obtain santi or peace ? Therefore you are now my refuge my Sainatha.284. My senses (eyes etc ) are directed to external objects and atttached to them andnot introverted. Without excluding outside objects how can there beintrospection? Without you how can there be bliss? Therefore now you myGurudeva Sai are here my refuge.285. I have not rendered the prescribed service so as to secure Gurus' grace whichconferes Jnana. Seva is well known to be the sadhana or means for that grace.Therefore now my Sainatha, you are my refuge.286. Oh ! Sayeesa ! Sankara, Hari, Lord of Parvathi, Lord of Lakshmi, Sambhu,Janardhana, Girisa, Mukunda, Baba ! Excepting refuge at your feet, I have noother go. Therefore Oh ! Lord ! deign by your grace to gant me the goal.287. I have not got the Sadhana chathushtaya---the four means prescribed, namelyViveka, Vairagya,Samadhishatka and Mumuksha. How can I get pure Jnana?Therefore, teach me how to cross the ocean of Samsara. The wisdom of theVedas pray extend to me by your own grace.288. Verily, verily, I say that by repeating the names Achyuta, Ananta, and Sayeesa-which repetition is a medicine---all diseases are cured.289. If the body with its nine apertures should be stricken with illness, there isthe remedy udhi and tirtham., And the doctor is Sayee Maheswara.290. If Sai is Narayana, the soul of virtue the basis of truth, and unrivalled in hispower, oh udhi ! remove this sickness (or remove this sorrow and do good.)291. To those who have not resorted to your feet, you are the giver of theirtroubles. To all those who are in trouble and distress, you are the solegrantor of relief.292.(Kunti says) Oh teacher of the universe, let us have troubles constantly atevery step, for thereby, we shall think of you and have your darsan. By seeingyou, we shall attain that state from which there is no return to Samsara.293.For the benefit of babies' health, the mother administers even castor oil.Even so, Sree Sayeesa administers sorrows and troubles for benefittingthe devotees.294. The master's punishment of servant is a great favour(and benefit). We arechildren and do not understand this. Pray give us wisdom and the power ofendurance and courage.295. You have none to punish or protect, and none to regard or disregard. Yet forthe sake of creation, maintanance and withdrawal of the universe, you areclothed with Satwa, Rajas, and Tamas, as the time and occasion may call for.Sai Mantra for Moksha296. I am feeling that I have fulfilled the task ordained by thee by uttering thyname and reciting thy history everywhere. To those who are about to die,I teach thy name as the mantra for securing their moksa salvation.Sakshatkara297. It is as a result of the good deeds done in many previous births, that thewise man secures and serves a sadguru(now). When that Sri Guru Deva ispleased, he will reveal Atma-swarupa(That is the real nature of himself andthe disciple).298. Oh Formless Bhagawan, you take up the particular form on yourself whicheach of your devotees is pleased to put on you.299. By thousands of births, men are drawn to devotion. In the Kaliyuga it isby Bhakti that Sai Krishna appears (in Sakshatkara) before us.300. In whatever way(whether with a little, strong, or no faith) a person approachesa mantra, a holy place, a Brahmin, a god, an astrologer, a medicine,or a guru, the results accrue in the same way,(i.e.with a little,much or nosuccess).301. When I sing the glorious deeds of Sainatha whose praise is sweet to me,he appears promptly within my heart like a servant answering a bell.302. When my soul is over powered by emotion of love and devotion and Icontemplate the lotus feet of Sai with tears suffusing my eye, he appears inmy heart.Prayer for Sakshatkara303. To us who have surrendered ourselves to you and are anxious to see your formpray appear, with a smile on your lotus face so as to be seen by us.304. Oh Lord ! Bhagawan ! from time to time you put on the particular forms whichyou choose to appear in and perform deeds which are impossible to us.305. God the Lord Bhagawan has neither name nor form and has no end; yet forfavouring the devotees that serve his feet he takes on births, names, forms anddeeds. May that Supreme(being) be gracious unto me.Baba's nature one in all306. The one all pervading (Vishnu) the huge imperishable entity many times entersand pervades various creatures in all the three worlds and as their soul enjoys.He is the enjoyer of all.307. May that Eswara who as Antharyani has enterd into all creatures and bearesthem up by his own powers and under whose control we evidently are, protect us.308. Just as the same five elements earth,air,water etc., appear differently in thedifferent movable and immovable objects made out of them, similarly you,though purely self-controlled and one,appear different in the different objectsthat have sprung from you.309. By your own powers, by your Satwa, Rajas and Tamo Gunas, you create,destroy and protect all things in universe and yet are unaffected by those gunasor that work. To you whose nature is Jnana,how can there be anything whichcause bondage ?310. The body and other attributes have no real existence. And the self cannot haveany difference. Therefore you have neither bondage not salvation. In you there is no aviveka i.e., ignorance at all.311. Oh Janardana ! whom even Indra and Yogeswara cannot easily follow or trace,you have by our good fortune become the resident of Shirdi. Pray cut asunderthese delusions created by your maya,namely our attachment to sons,wives,wealth,friends, houses and bodies.312. Sai is truly the Parabrahmam. Nothing else exists except Sai. Therefore truly allthings in this world are but forms of Sai.313. The chief things in the vedas is Sainatha also the chief thing in sacrifices, inyogas and in observances.314. The chief thing in Jnana is Sainatha. Also in Tapas and Dharma. Sainatha is themain goal.315. That gain beyond which there is no other, that bliss beyond which there is noother, that Jnana beyhond which there is no other,---that is Sai,Remember that.316. Having seen which there is nothing more to be seen, having been which there isno re-birth,having known which there is nothing else to be known..That is Sai.Remember that.Sai Narayana Kavacha Mantra.(Mantras for Protection)317. By the fact that Sai Bhagawan is all that is, all that is good and not good,--by this truth may all our troubles vanish.318. Just as the Brahman is without any vikalpas or variations and only the bareselves to those that enjoy the bliss of unity, similarly by his maya, he theBrahman bears various powers named ornaments, weapons and body.319. May the Omniscient and omnipresent Bhagawan Hari by the use of all hisforms that appears as real protect us always and everywhere .320. In the various cardinal directions and sub-directions, above, below,and all-roundwithin and without; driving out the world's fear by his(Bhagawan Hari Narasimha's)roar and swallowing up all light by his own resplendent blaze.321. No evil befalls the devotees of Sai Baba.They are not afraid of birth and death or old age and disease.Baba's Charters322. I will rather give up my life than give up a devotee, relying upon me.Having pledged my word to a person to protect him, I will neverleave him unprotected.323. When I am here, why should any fear? I have never spoken an untruthnor ever will.324. In the house of my devotees, there will be no lack of food or clothing.I am ever vigilant in looking after them and their families.325. Once a man seeks refuge with me and says that he is mine, I will save himfrom all creatures. This is my vow.326. O' Dikshit ! affirm it solemnly that my devotees will never perish. Havingpledged my word solemnly to one who seeks refuge with me, I will neverbreak my word.Baba's teachings327. Seeing the beauteous face of a young lady, you are overpowered bydelusion and anxious to see her again.O ! Nana ! Learn how sadhus behave !328. Whatever you see, ugly or beauteous, man or woman, cock or beastyou must regard as Chaitanya (i.e.,God)329. By viewing only the external aspect of objects delusion arises. See thetruth, the real within. See with inverted vision, everything in the worldas God.330. If you happen to see a beauty, think this within yourself. The creator ofsuch attractive beauty, how much more beautiful and wonderful musthe be. !!Resolve and Prayer331. Let all kinsman forsake me, let the elders blam me ! In spite of these, Sai,who is the supreme bliss is my life(and its support).332. I have only one Sastra and that is Sainatha's sahings. I have only onegod and that is Sainatha. I have one mantra only and that is his name.I have only one thing to do and that is his seva or service.333. My flow of love is so madly developed that my mind will not turn awayeven for one moment,from the lotus feet of Sri Sai; whether dear relationblame me, the gurus accept me or reject me, the public shout out againstme and even if there be dissensions in my family, on that account.334. Mortals, with my hands upraised, I swear it is true, that to the man whodaily repeats the names Sai, Krishna,Narasimha, Janardhana, hegrants his heart's desire in the field of battle or at death when he liessenseless like wood or stone.335. With hands uplifted and with stentorian voice I teach the pious thus----and in a responsive mood let the loving hermits listen. The mantra"Saiswarayanamaha" is always sufficient for expelling the terriblepoison of Samsara.336. Oh ! Mortals ! Listen ! I tell you briefly of your supreme good ! You haveplunged right in the midst of the ocean of samsara, covered byinnumerable waves of perils. Erin away from diverse truths and startthe frequent repetition, 'accompanied by prostration,' of the excellentmantra "Om namah Sri Sainathaya"337. I have no other refuge. You alone are my refuge. Therefore O !Maheswara mercifully protect me ! O ! protect me !338. O Sai, grant me in Thy mercy a death without agony, a life withoutpoverty, and unwavering faith in Thee.339. Oh Lord Master ! I do not pray for boons. Let me have permanent orperpetual attachment to your feet. This, Oh Master, is the boondear to me, which I repeatedly beg of you to grant.340. Let me have faith in Sainatha always--birth after birth. Always and always,let it spring up and be steadfast.341. Oh Sai ! Let the swan my mind enter immediately into the cage, --thy lotus feet.At the moment of death, when the three humours--phlegm,wind,and bile blockthe throat,what chance is there of your being remembered?342. Oh Atman ! what can we do for you for the purpose for which we have come intoexistence. We exist only by your favour, oh God ! and in order that we may fulfilour task, grant us by your power, your divine eye.343. There is one refuge namely Sainatha for mortals floundering in the oceanof Samsara blown hither and thither by the gales, the pairs of oppositeswho are weighted with the cares and anxieties of protecting sons, daughtersand wives and who are plunging amidst wild waves without anuy boat.344. Oh lotus eyed Sayeesa, oh Achyutha dwelling in Dwaraka bearing the conch,disc, mace, and lotus, protect me your refugee !345. Oh, dull mind, do not entertain fears, nor constantly think of Yama's punishmentsi.e., the tortures of hell. These sinful agents, our enemies have no powerover us, as our master is the royal Sai. Throw off your indolence and meditate onthe easily accessible Sayeeswara. When he is able to remove the sorrows of thewhole world, what can he not do for his own devotees ?346. People vainly waste their thoughts and worry about food and clothing. Will thisSai who looks after the afffairs and support of all the worlds neglect the devotees?347. What wretched fools wer are !. We seek help at the hands of some low, weakindividual, with a "Sir" added to his name, giving little financial help, while there isour God Sayeeswara, the most excellent of all persons, sole ruler over thetriple universe, with vast power, and worthy of worship with all our heart, standingas our supporter and ready to bestow on us even his supreme state (of bliss) !348. Men who are engrossed in the pursuit of the three human goals(viz., Virtue,Wealth and the gratification of the senses) are like cattle. The person thatseeks Moksha Liberation is superior. Therefore seek Liberation.349, Where stands Sai the Lord of all Yogas, and where there is the devoteesupported by Him , there attend Fortune, Victory, Prosperity and steadyJustice. Such is my view.350. I ever seek refuge with Good Sai Hari, by remembering whom all good thingsare obtained.351. I am wretched, cast away, and by misfortune, my body is full of sin and suffering,of greed, sorrows and delusions. Therefore O Sayinatha, save me by thy eye(of mercy).352. O Sai, whereever my birth may be, even among worms, birds, beasts, serpents,Rakshasas, devils or men, may I by thy grace, have firm and unwavering devotionto thy feet.353. O Sai, even if I am reborn thousands of times, may I have firm faith in youin each birth.354. O Sayeesa, I fall prostrate with my head on thy feet and entreat of thee,only this. By thy grace, may I never in any birth of mine forget the lotus feet.355. O Sai, May that great and unremitting joy which ignorant(worldly) menexperience in contacting objects of sense (never fail me i.e.,) be experiencedby my heart in ever remembering you.356. (God says) The love of people whose hearts are engrossed in me will not belike earthly love ( a source of bondage). The seed that is fried will not sprout,(in all probability).357. That is the body and that the head which is whitened by dust while prostratingunto Sai. Those are beautiful eyes freed from darkness which behold the Guru.That intellect which meditates on Sai is stainless and bright like the conch.That tongue which at every word sings the praise of Sayeeswara showerdown nectar.Alipta State366-} Let the harmonised. (Yoga yukta) think and realise himself as not acting at all,367-} not doing anything, - for he knows that is the real state of affairs--whether he(i.e., his body) is seeing, hearing,smelling, eating, walking, sleeping, breathing,talking, casting away, receiving, closing or opening the eyes,--Let him feel thatthe senses are (as prompted by their nature) contacting and tackling objects.368. Missiles do not tear me (but tear only the flesh).Fire does not burn me(but burnsonly the body). Water does not wet me (but wets only the skin). The wind(air)does not parch me or dry me(but only parches up the body).369. I (the self) am incapable of being cut, burnt, wetted or parched up. I ameternal, all pervading, firm, unshaken and permanent.370. I am not the born creature. Where is birth or death for me, the Atman?I am not the Pranas (life forces). Where is thirst or hunger for me? I am notthe mind. Where is sorrow or delusion for me? I am not the agent of action.Where is bondage or release for me?371. O Chandorkar, I am the Atman ensouling all creatures, residing in their hearts.I eat with the mouth of the ant, the fly etc.,372. I am not the body, the senses, the mind, the Ego, nor life forces, nor the intellect.I am the Pratyak Atma, the Inner self. Siva God, the witness (of All), far from (i.e., having no contact with ) wife, child, land, wealth etc.,373. I am not the mind, intellect, chitta, and Ego. I am not the ear, the tongue, the nose, the eyes. I am not the ether, earth,light nor air. I am God Siva, of the nature of consciousness and Bliss.374. I have no mental changes, no force. I am the Lord pervading all the senses andall space. I am ever the same, I have no bondage, nor release(Salvation). I amGod Siva, at the nature of Bliss-consciousness.375. In myself, I realise I am the one Real. Externally, I behave recognising differences. Within is, Realisation. Externally the appearance ( I put on) is that of a dullard. Within, I am unattached. Externally, I behave like one attached to things. Thus do I carry on my sport in the world.Laya Dhyana376. I am the dew drops on the lotus. Rise,Great Sun ! Lift my leaf and mixme with the wave.377. "Om Ghrinis Surya Adityah" (is pronounced). The sun is risen. The dew dropslips into the shining sea, (or into the jala i.e. the one that creates,maintains, and withdraws).378. Wisdom, Strength (or Power),Fame, Courage, Fearlessness, Perfect Health,Sharp-perception of Intellect and senses and Eloquence ( or power ofexpression) are gained by Sainama japa ( or remembering Sai) .Phalasruti (Fruits of reading this Sai manana)379. Those who meditate on Sai, the Imperishable, and undecaying, asalways seated in their hearts affording refuge and protection to thosewho cling to him, will attain the Supreme the Divine State.380.} He who daily and with full faith reads or hears this Sainatha Manana this381 } holy and sacred work that destroys sins and promotes longevity will besaved from all sins and troubles and be happy Sthitha Prajna (i.e onefirmly established in the Path Divine). And being protected by Sayeesa,he will speedily and surely attain all objects.382. Those will never meet with failure or defeat who worship Sai as theunborn God, Lord of the Universe, and as the source and goal of this world.Kriyasamarpanam (i.e., Dedication of all works)383. O Sai, Sree Mahadeva, Ocean of Mercy ! Hail ! Victory untoThee ! Jaya !Jaya!! Jaya !!! Pray, forgive what ever evil we have done consciously withour hands,or feet, voice, body, or karma(action) ears, eyes or mind (alone).384. Thou alone art my--brother. Thou alone art my father too. Thou alone mybrother (Kinsman) ; my friend, Thou alone. Thou alone art my Wisdom andWealth. Oh God of Gods, Thou art everything to me.385. Oh Sayeesa, to Thee the Supreme, I surrender all that I do (or have done)with my body, speech,mind, senses, intellect, ego,or by the force ofPrakriti i.e., my nature.386. Those in whose hearts Sai is always perceived and adored will haveperpetual festivity, perpetual fortune, and perpetual blessedness. IndeedSai is the abode of blessedness.387. Those in whose hearts the sweetly smiling face of Sai is firmly held,--gainis theirs, and Victory is theirs ! How can defeat or frustration befall these?388. By hearing of Thee(Sai) by meditating on Thee, my sin has been wiped out,my sorrows also, as also want; and joys have come in perpetualsuccession.389. Now, my birth has borne fruit. Now (indeed) my tapas (austerities) hasborne fruit. My (good) works have attained success, by my resortingto Sayinath as my refuge.390. As Sai, with his Bhaktas has graced my cottage with his presence, blessedam I, my objects have been attained, and my ancestors have beenraised and saved.391. The devotee whose mind is rivetted to the lotus feet and palms of theGuru, whose ears are absorbed in hearing his voice that wards off sin andtroubles, whose tongue ever praises the Sadguru, is ever immersed in joysupreme with eyes closed in rapture.392. May all here be happy ! May all be healthy ! May good befall all !May none have sorrow !!May Blessedness prevail

THE JOURNEY WITH THE SADGURU

YOUR

CONNECTION
WITH THE SADGURU IS PREDETEMINED

BY LAW OF ETERNITY.THE SADGURU SEARCHES FOR SOULS WITH A LINK TO HIM,PICKS THEM UP FROM TIME TO TIME AND PUTS THEM ON THE SPIRITUAL PATH.

WITH EACH STEP TAKEN BY DEVOTEE THE GURU TAKES MANY STEPS TO GUIDE THE DEVOTEEIN THE COURSE OF THE JOURNEY.

AND WHAT IS THIS JOURNEY?

IT IS A JOURNEY WHERE YOU BEGIN TO UNLEARN ALL THAT YOU HAVE LEARNT,YOU BEGIN TO LOSE RATHER THAN GAIN, YOU BEGIN TO ACCEPT RATHER THAN REACT

YOU BEGIN TO BE rather than become

Music expresses feeling and thought, without language; it was below and
before speech,
and it is above and beyond all words. ~Robert G. Ingersol
THE RAAGA HAMSANANDI HAS ALWAYS BEEN ONE MY FAVORITE RAAGAS.IT IS A V.TOUCHING ,SOUL STIRRING RAAGA.THERE IS A FEELING OF MELANCHOLY AND I ALWAYS FELT THAT IT IN A WAY POTRAYED THE UTTER HELPLESSNESS OF THE DISCIPLE AND THE ABOUNDING GRACE OF THE SADGURU.MY KNOWLEDGE OF CARNATIC MUSIC IS V. LIMITED AND I DO NOT KNOW WHETHER THIS IS A FIGMENT OF MY OWN IMAGINATION.,BUT THIS SENTIMENT ALWAYS USED TO REVERBERATE WITHIN ME
/

SURRENDER AND GRACE

SURRENDER AND GRACE
If you want to drink water at the tap, you will have to bend yourself. Even so, if you want to drink the spiritual nectar of immortality which flows from the holy lips of the Guru, you will have to be an embodiment of humility and meekness.
The lower nature of the mind must be thoroughly regenerated. The aspirant says to his preceptor: "I want to practise Yoga. I want to enter into Nirvikalpa Samadhi. I want to sit at your feet. I have surrendered myself to you". But he does not want to change his lower nature and habits, old character, behaviour, and conduct.
One's individual ego, preconceived notions, pet ideas and prejudices, and selfish interests should be given up. All these stand in the way of carrying out the teachings and instructions of one's Guru.
Lay bare to your Guru the secrets of your heart. The more you do so, the greater the Guru's sympathy, which means an accession of strength to you in the struggle against sin and temptation.
The aspirant, before he desires the grace of the Master, should deserve it. The supply of divine grace comes only when there is a real thirst in the aspirant, and when he is fit to receive it.
The Guru's grace descends upon those who feel utterly humble and faithful to him. Faith is confidence and trust in the Guru. Faith is firm conviction of the truth of what is declared by the preceptor by way either of testimony or authority, without any other evidence or proof. The disciple who has faith in the Guru argues not, thinks not, reasons not, and cogitates not. He simply obeys, obeys, and obeys.
The disciple's self-surrender to the Guru and the Guru's grace are interrelated. Surrender draws down the Guru's grace, and the grace of the Guru makes the surrender complete.
The Guru's grace works in the form of Sadhana in the aspirant. If an aspirant sticks to the path tenaciously, this Is the grace of the Guru. If he resists when temptation assails him, this is the grace of the Guru. If people receive him with love and reverence, this is the grace of the Guru. If he gets all bodily wants, this is the grace of the Guru. If he gets encouragement and strength when he is in despair and despondency, this is the grace of the Guru. If he gets over the body-consciousness and rests in his own Ananda Svarupa (the form of bliss), this is the grace of the Guru. Feel his grace at every step, and be sincere and truthful to him.
Grace manifests inside as prayerfulness, longing. Outwardly grace flows to you as blessings. Grace is not earned through actions. It is a gift from the Divine. Years of different practices cannot bring you the joy that a moment of grace can bestow on you.
SAI!S WAY OF SURRENDER

The most famous of His utterances is "Look to me; and I will look to you”. This pronouncement from Him is greatly simple; but it is simply great in its meaning. Shri Baba has first advised the devotees to look to Him. His words have always been full of endless meaning of shore less sea of knowledge. Looking to Baba implies first and foremost to His first quality i.e. of His absolute faith in His Guru. He Himself had said that He gave up worldly ambitions though He had achieved extra-ordinary success even in these matters (Vide chapter No. 32) to concentrate on His Guru fully. He forgot hunger, thirst, and thus His Guru's form fixed itself, in His eyes. This intense concentration on the Guru snapped His attachments to his relations and His Guru became His all in all and magnetized Baba fully to turn into His likeness.

It is an axiomatic truth that what one thinks of intently so one becomes. In due time i.e. prolonged period of 12 years of patient waiting upon the Guru resulted in His being blessed by the bliss supreme. It is thus clear, that by looking to Baba implies looking to His Sachidananda Swarupa which is unaffected by any outside influences.

BABA AND NANA--CHANDORKAR AN INTERESTING CONVERSATION

The following is a conversation which a devotee, Nana Govind Chandorkar, a Deputy Collector who was a traditionally well read orthodox person, had with Shirdi Sai Baba.



Nana: Baba, I am fed up with this saMsAra. It is only nissAra. Please help me cut the bonds which bind me to it. What appears as pleasant in the beginning ends in misery. Fate tosses us hither and thither. I don’t see an iota of happiness in this saMsAra.
Baba: Nana, you are prattling like a mad man. What you say is only partially true. You have misunderstood the truth. The saMsAra will exist as long as the body exists. No one can escape from it. How can you? Even I am under its clutches. The saMsAra is varied and different. It is the work of Desire and Anger. All the vagaries of the mind and the body constitute saMsAra. By running away and hiding yourself in a forest you cannot escape it. What you are now has been brought on you by yourself. You are only experiencing the fruits of your actions done by you in your previous lives. It is by that cause the effect of the appearance of this body has taken place. This is called deha-prArabdha. The soul gets a body just to experience the consequences of actions of its own previous lives. Without experiencing the consequences of prArabdha karma one cannot leave this world. Why do people look different? Why, in fact, do various living beings look different? It is all because of the karma of previous lives. A rich man’s dog rolls in joy on a cushioned sofa. A poor man’s dog rots at the street corner. The difference is because of prArabdha.
Nana: Since pleasure and pain do any way alternate in this samsAra, one feels like hating it and renouncing it. Is it not good to renounce?
Baba: Pleasure and pain are both mAyA. What appears as pleasant is not really a pleasure. People in the clutches of samsAra take the appearance of pleasure as real pleasure and are drawn towards it. As a result of prArabdha karma one fellow gets tasty, dainty and rich food while another felllow has onoly stale bread to eat. The former thinks that he has no wants and the latter thinks he is a failure. Think well. Whatever you may eat, the result is the same. Appeasement of one’s hunger. One fellow covers his body with costly cloth with zari and all. Another does the same with a torn old rag. Both serve the same purpose. Pleasure and pain depend on the attitude of your mind. This is the effect of mAyA. Do not give place in your mind to thoughts of pleasure and pain.
mAyA manifests itself as the six enemies of Man.: Lust, Anger, Greed, Delusion, Pride and Envy. They make non-real things appear as real. A poor man, seeing the rich man wearing a gold ornament, wishes to have one like that for himself. This is greed. The others are similar to this. Conquer all six of these foes of Man. No desire will then rise in the mind. Otherwise you will become a slave of these six rogues. Use your discretion and kill them. You will not be affected by pleasure and pain caused by mAyA.
Let me tell you how you should go about in this samsAra. A wise person will be content with whatever he has, knowing full well that it is his prArabdha. If you have riches, be humble. A tree with more fruits in it will bend. But do not bend before all. One should certainly be firm and stern with wicked people. But with sAdhus and the devout, you should show humility and modesty.
Spend your wealth in charity and dharma. But do not be extravagant. This body is certainly impermanent but so long as it is there, wealth is necessary to a certain extent. Even bile is necessary for the health of the body. But do not become greedy as money is the be-all and end-all of life. Be charitable. But do not do wasteful expenditure.
Observe happily all the goings-on in the world. Do not forget God. Remember always: ‘This samsAra is not mine, it is God’s.’ Show your sympathy with the poor and the down-trodden. Do not hurt them by showing hate or disgust. Keep a constant mental analysis of the question: ‘Who am I?’
Nana: Baba, Who is God? How will He look? Where is He? How can we see Him?
Baba: Those who toil in samsAra neither understand what is right and wrong nor do they comprehen the nature of God. Pure thoughts are absent in them. Constantly being immersed in the ocean of samsAra they do not have faith in devotion or in the scriptures. They don’t reach God. They go towards hell.
On the other hand those who are eager to rise higher towards salvation, discard this state of bondage and begin to enquire wiuth discretion and intelligence. They are always itching to see God. They develop bhakti towards Him and observe the laws of the scriptures. They adopt nAma-japa and dhyAna and become a sAdhaka (an aspirant to reach God). They continuously move with the devout. When they reach a mature stage in their japa and dhyAna they become saintly. In that stage God and Man are alike. Praise and blame are one and the same for them. Desires have left them. The thought of ‘I’ and ‘Mine’ are not any more there. They begin to see that their own AtmA and God are the same. They realize ‘I am brahman".
Observe how each one of them has reached God. You will yourself then understand that God permeates all animate and inanimate objects in the world.
God is everywhere. There is no place where He is not. What prevents us from seeing Him is the power of mAyA. I, you, this world, all are part of ISvara. Therefore no one should hate another. Never forget that the Lord is everywhere. That will generate Love in you. When love overflows, everything is obtained