SHRI SAI LEELA
JANUARY 1978 CONTENTS
1. Editorial Dakshina
2. Calcutta Sai Samaj Mahasamadhi Celebrations
3. The Science of Religion--- Swami Chinmayananda
4. Shri Gajanan Maharaj - Shri S. N. Huddar ,
5. Extracts from Shri H. S Dixit's Diary Shri S.M.Garje
7. Saint Gadgemaharaj - Dr. S. D. Parchure
8. Shirdi Sai Salvages a Sinner - Shri K. Subramanium
9. A Happy New Year - Smt. S. M. Gadkari
10. Shri Shirdi Sai Baba Society of Hyderabad
11. Sai Baba's Joss Stick Miracle - Shri T. R. Anand Miracle
12. Shri Baba is Always - Shri K. Saratchandra with His
Children
SHRI SAI LEELA
( Official Organ of Shirdi Sansthan }
VOLUME 56 JANUARY
1978 No. 10
Power of Love
There is no religion higher than
Love. Truth itself shines with the light of Love. Doctrines of religions derive
their strength from the love of the great founders of Faith. When love declines
and the followers impose their creeds on others with the weapons of hate, there
is decay of faith, and the prophets are wounded by preachers of cult and
passion.
Editor :
Shri K. S.
PATHAK Receiver, Shirdi Sansthan of Shri Sai Baba
Executive Editors: Dr. S. D. Parchure M. A., Ph. D.,
Shri Sadanand Chendwankar B. Sc., STC CRB Bhavan.
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Dakshina
Most of
the religious functions of the Hindus are conducted by the priests. It is
customary to request the priest before the function to furnish a list of all
the materials required for the function. Throughout the function, all persons
will be acting according to the instructions of the priest. In the end, the
function will end after giving Dakshina to the priest. The people of all other
castes have some work or the other for earning their livelihood; but the
priests have no other work except conducting religious functions. They are
required to be paid something for their subsistence and this is paid to them in
the form of Dakshina. Once upon a time when the people were religious minded
and when they used to perform religious functions, the priests used to get
enough money to maintain their family; but of late people do not perform many
religious functions; with the result that the priestly class does not get
sufficient Dakshina to maintain themselves. This class is therefore on the
point of vanishing from the society. This is not the state of affairs only
among the Hindus. The priests in the Parsee community are also disappearing
because of the meagre amount that they get for performing religious
functions.
Though
Dakshina has got this origin, we read in Sai Satcharita a constant reference to
Dakshina, which was offered to Shri Sai Baba or which was asked for by Him from
the devotees. The origin of this Dakshina is different from that which is
offered to the priest for conducting a religious function. In Sanskrit there is
saying
which means that we should not go to a king,
a God or a Guru empty-handed. Shri Sai Baba was considered as a Devata by some
devotees, while many others considered Him to be their Guru. Hence in either
capacity the people could not go to Him empty-handed. Many people therefore started taking something
with them and offering it to Shri Baba; but when some others came to him
empty-handed, He started asking them to give Dakshina to Him.
As this
system of asking for Dakshina is likely to create some misunderstanding in the
minds of the devotees and other people, this question is dealt with separately
by Shri Dabholkar under the heading "Dakshina Mimansa" as follows —
Dakshina-Mimansa
Now we
shall close this chapter with a few remarks about Dakshina. It is a well-known
fact that Baba always asked for Dakshina from people who went to see Him.
Somebody may ask a question, 'If Baba was a Fakir and perfectly non-attached,
why should He ask for Dakshina and care for money?' We shall consider this
question broadly now.
First
for a long time, Baba did not take any thing. He stored burnt matches and
filled his pocket with them He never asked anything from anybody - whether he
be a devotee or otherwise. If anybody placed before Him a pice or two, He
purchased oil or tobacco. He was fond of tobacco, for He always smoked a bidi or chilim (an earthen pipe).
Then some persons thought that they could not see the saints empty-handed and
they, therefore, placed some copper coins before Baba. If a pice was placed
before Him, He used to pocket it; if it was a two-pice coin, it was returned
immediately. Then after Baba's fame had spread far and wide, people began to
flock in numbers and Baba began to ask Dakshina from them. It is said in the
Shruti (Veda) that pooja of the Gods is not complete unless a golden coin was
offered. If a coin was necessary in the pooja of the Gods, why should it be not
so in the pooja of the saints also ? Ultimately the Shastras laid it down that
when one goes to see God, king, saint or guru, he should not go empty-handed.
He should offer something, preferably coin or money.
In this
connection we may notice the precepts recommended by the Upanishads. The
Brihadaranyak Upanishad says that the Lord Prajapati advisee the Gods, men and
demons by one letter "Da". The Gods understood by this letter that they
should practise (1) ''Dama" i.e. self-control; the men, that they should
practise (2) "Dana" i.e., charity; the demons understood that they
should practise (3) "Daya" i e. compassion. To men charity or giving
was recommended. The teacher in the Taittiriya Upanishad exhorts his pupils to
practise charity and other virtues. Regarding charity he says, "Give with
faith, or even without it; give with magnanimity, i.e. liberally, give with
modesty, with awe and with sympathy. In order to teach the devotees the lessons
of charity and to remove their attachment to money and thus to purify their
minds, Baba extracted Dakshina from them; but there was this peculiarity, as
Baba said, that He had to give back hundred times more of what He received.
There are many instances in which this has happened. To quote an instance, Mr.
Ganpatrao Bodas, the famous actor, says in his Marathi autobiography that on
Baba's pressing him often and often for Dakshina, he emptied his money-bag
before Him. The result of this was, as Mr. Bodas says, that in later life he
never lacked money as it came to him abundantly.
There
were also secondary meanings of Dakshina in many cases, in which Baba did not
want any pecuniary amount. To quote two instances-( 1) Baba asked Rs. 15/- as
Dakshina from Pro. G. G. Narke who replied that he did not have even a pie.
Then Baba said, "I know you have no money; but you are reading
Yoga-Vashistha. Give me Dakshina from that." Giving Dakshina in this case
meant - 'Deriving lessons from the book and lodging them in the heart where
Baba resides.' (2) In the second case Baba asked a certain lady (Mrs. R. A.
Tarkhad) to give Rs 6/- as Dakshina. The lady felt pained as she had nothing to
give. Then her husband explained to her that Baba wanted six inner enemies (Lust,
anger, avarice etc.) to be surrendered to Him. Baba agreed with this
explanation.
It is
to be noted that though Baba collected a lot of money by Dakshina, He would
distribute the whole amount the same day and the next morning He would become a
poor Fakir as usual. When Baba took His Mahasamadhi, after receiving thousands
and thousands of Rupees as Dakshina for about ten years, He had only a few
Rupees in His possession.
In
short, Baba's main object in taking Dakshina from His devotees was to teach
them the lessons of Renunciation and Purification. (Pages 80 to 82, Shri Sai
Satcharita, 7th Edition 1974}
The
extract from Sai Satcharita, quoted above, is quite self explanatory. It gives
the origin of the Dakshina and the purpose for which it was being given by the
devotees to Shri Sai Baba. The question that has been asked therein at the
beginning of the passage viz. "Why should He (Shri Baba) ask for Dakshina
and care for money ?" has been replied at the end of the passage thus;-
"Baba's main object in taking Dakshina from His devotees was to teach them
the lessons of Renunciation and purification.'
The
article of Mr. B. V. Deo quoted further in continuation of the above passage
reads thus:-
Mr. B.
V. Deo of Thana, retired Mamlatdar, a great devotee of Baba has written an
article on this subject (Daksnina) in "Shri Sai Leela" magazine, Vol.
VII. P. 6-26, in which he says amongst other things, as follows :-
"Baba
did not ask Dakshina from all. If unasked, some gave Dakshina, He sometimes
accepted it and at other times refused it. He asked it from certain devotees
only. He never demanded it from those devotees who thought in their minds that
Baba should ask them for it and then they should pay it. If anybody offered it
against His wish, He never touched it, and if he kept it there, He asked him to
take it away. He asked for small or big amounts from devotees according to
their wish, devotion and convenience. He asked it even from women and children.
He never asked all the rich for it, nor from all the poor.
"Baba
never got angry with those from whom he asked Dakshina and who did not give it.
If any Dakshina was sent through some friend who forgot to hand over the same
to Baba He reminded him somehow of it and made him pay it. On some occasions,
Baba used to return some sum from the amount tendered as Dakshina and ask the
donor to guard it or keep it in his shrine for worship. This procedure
benefited the donor or devotee immensely. If anybody offered more than he
originally intended to give, He returned the extra amount. Sometimes He asked
more Dakshina from some than what they originally intended to give and, if they
had no money, asked them to beg or borrow from others. From some He demanded
Dakshina three or four times a day".
"Out
of the amount collected as Dakshina, Baba spent very little for His own sake,
viz, for buying chillim (smoking pipe) and fuel for His Dhuni (sacred fire) and
all the rest, He distributed as charity in varying proportions to various
persons. All the paraphernalia of the Shirdi Samsthan was brought by various
rich devotees at the instance and suggestion of Radha-Krishna-Mai. Baba always
used to get wild and scolded those who brought any costly and rich articles. He
said to Mr. Nanasaheb Chandorkar that all His property consisted of one koupin
(codpiece), one stray piece of cloth, one kafni and a tumrel (tinpot), and that
all the people troubled Him with bringing all these unnecessary, useless and
costly articles."
Woman and
wealth are the two main obstacles in the way of our Paramartha (spiritul life)
and Baba had provided in Shirdi two institutions, viz. Dakshina and Radha -
Krishna - Mai for whenever they came to Him, He demanded Dakshina from them and
asked them to go to the 'SCHOOL' (Radha-Krishna-Mai's house). If they stood
these two tests well, i.e. if they showed that they were free from attachment
for Woman and Wealth, their progress in spirituality was rapid and assured by
Baba's grace and blessings. (Pager 82-83, Sai Satcharita, 7th Edition 1974)
This
passage throws further light on Shri Baba's Dakshina. It states from whom Shri
Baba used to asked for the Dakshina and also how it was spent by Him. Similarly
if some one had sent Dakshina for Him through someone, then also it was a
wonder how He used to know about it and how He used to remit from the person
concerned about it.
One who goes through Sai Satcharita
closely is often confronted with the Dakshina asked for by Shri Baba from
several devotees. The reader is therefore sometimes apt to be confused by this
apparant queer behaviour of Shri Baba. If any such confusion is there in the
mind of any reader, he should go through the aforesaid two passages very
minutely and all his doubts in this behalf will be cleared and he will know
that Shri Baba was not asking for the Dakshina for His own sake; but it was for
teaching the devotee benevolance and philanthrophy and his duty towards others.
..__..
Calcutta Sai Samaj Mahasamadhi Celebrations
As usual
Mahasamadhi day of Shri Sai Baba was celebrated in a grand way at Sai-Samaj, pi
13, Lake Terrace, Calcutta from the 12th Oct. 77 to 21st Oct. 77. On 21st,
Punyatithi was observed by doing Sahasranamarchana. The devotees attended in
large number and made the festival a great success.
By Swami
Chinmayananda
Does God
Fulfill Our Desires ?
An
intelligent man will never accept any statement in religion blindly. He will
try to find the logic in it and to understand it before he accepts it. To a
sincere student the idea that God, the Omnipotent and Omniscient, will fulfill
the desires of people according to their prayers, sounds irrational. And if it
be true, then the impartial Lord becomes partial towards those who pray ! No.
This cannot be. There must be some deeper meaning, some subtler significance.
How does God fulfill the desires of His devotees?
Lord
Krishna says, (V1I-2J) ''Whatever form a devotee seeks to worship with
"faith" ••- that "faith" of his I make firm in him".
This is a psychological truth, beautifully applied. When we determine to
achieve a goal, we develop a "faith" in the goal and confidence in
ourselves to do so. This "faith", irrespective of the chosen goal, is
that which ultimately takes each one of us to our success. The Lord confesses
that He only makes that "faith" in His devotee more firm.
This verse
is a very important one as it has carved out a distinct character for the
Hindus, The idea of the verse is echoed in the immemorial halts of the
Bharateeya culture - - - its unbelievable sense of tolerance towards all other
religions in the world. The Hindu knows that "Truth is one; sages call it
by different names". In whatever form man worships his God, in that form
God shall be revealed to him.
Again,
from the material stand-point, whatever be a person's goal, the Lord gives him
more -and more "faith" in that goal, and in himself. Faith is a growing belief rooted in understanding. As
this "faith" increases, the mind becomes more and more efficient. A
single-pointed mind is indeed a mighty force against which no obstacles can
stand for long. Success is directly proportional to the depth of faith we have,
both in ourselves and in the goal.
Then what
? How does one gain the fulfillment
of his desire? Lord Krishna continues, (VIl-22) "Reinforced with that
"faith", engages in its worship and from it gains his desires;
indeed, they are all dispensed by Me".
Because of his growing faith in is field he works harder as a result, he gains his desires of
course, dispensed by Me alone"
Thus,
first we discover a little "faith"; soon, by His Grace that 'faith'
increases; with the increase of faith we put forth more efforts, and as a
result, our desires are fulfilled. So to say that we have been praying for
years, and our prayers have never been cared, is the complaint of not those who
only beg! In His presence, idle beggars are banned ! He gives divine audience
only to those who pray and constantly strive hard.
This is
at once the secret of success in sense-gratifications and their finite joys, as
well as in the art of self-control and its final reward of Infinite Bliss. Both
in material and spiritual successes, the secret of achievement is one and the
same; If one desires the worldly things, one gains them; if its the spiritual
experienee, one gains that too.
Thus
Krishna concludes, (VI 1-23) "The fruit gained by these men of little
understanding is limited. The worshippers of the 'devas' go to the 'devas'; My
devotees reach Me alone".
Since the
means of success is the same, the nature and quality of the final success
should depend upon the nature and quality of ones desire which inspires the
faith and devotion in the seeker.
If one's
desires are materialistic, then one will seek them through worldly devatas
(powers) and find ones immediate fulfillment. Similarly, those who seek the
Gods of phenomenal powers, they do attain them.
But those
whose desire is to attain the Self - - - Me - - - they with the same process of
sincere efforts reach the Self - - -
Me.
If thus
with the same amount of "faith" and effort one can reach both a
temporary sense,- gratification and a permanent Self-realisation, indeed those
who strive for worldly ends must be: "men of little understanding".
And they gain finite, limited, temporary sense of gratification and not a
permanent satisfaction.
While
those who seek the Self and strive to reach it, they attain the Infinite Bliss,
and the Absolute peace in the state of pure Consciousness. Efforts remaining
the same, the results depend upon whether we strive outwardly for the passing
joys in sense - pleasures, or dive inwards to reach the permanent Bliss in the
Self.
In short,
we can have what we wish for, if only our powers of wishing are powerful
enough. The mind is like Alladin and
the "wonderful lamp". When it is rubbed with a passing desire-thought
- - when the lamp is rubbed -. - the genie of the mind (its sankalj sakti) is
invoked and it is ready to successfully execute any order of the master!
But when we invoke the powers of
the mind, we know not how to use them in a concerted effort to achieve the
noblest and highest successes in life. Our wandering minds have no single fixed
goal to attain. Our sraddha is never steady. So we gain nothing; we merely
wish. Prayer brings about the necessary menu integration in ourselves, and
assures our success in any field of endeavour.
The Foolish Recognise Me Not
In order that the ordinary man, living in
his limited world of perceptions, emotions and thoughts, may recognise the
Higher, the concept of God has been held up by every religion. This is a means,
not an end in itself. When God has been understood as the Supreme Creator,
Sustainer and Annihilator of the world-of-plurality, when a person has accepted
God as the one Reality behind the multiple many, that constitute this universe,
when God has been acknowledged as the best of all emotions experienced in this
world then the seeker has risen above the world of happenings, its restless
agitations and endless sorrows, to recognise a higher Governing Principle.
A child
sees the waves; then it is helped to recognise the "totality of the
waves" the ocean. The child then sees the waves as playing upon, rising
from, existing in, and disappearing into the ocean. When it grows up a little,
it knows that the ocean is a mixture of salt and water; a little later that
water is hydrogen and oxygen in the proportion 2:1 -- H2O ! !
Similarly,
man, who is at the moment, living in full recognition of his outer-world, is
made at first to recognise the vast storehouse of love, power and knowledge - -
- the Omnipotent and Omniscient Lord, who, as the "Cause", has manifested
Himself as the "effect" - - the Universe.
The pure
Infinite Consciousness of the Vedas, Brahman, is that upon which God, you and
the world all play the apparent game of manifestation. This substratum should
not be confused with either the God Principle, or with the world-phenomenon, or
with its creatures. Lord Krishna, deploring man's mistaken notion that God is
the Absolute Reality, dispairs, (VII-24) "The foolish regard Me, the
Unmanifested, as having come into manifestation, not knowledge My Immutable
and Supreme, Transcendental State". The world is a manifestation of
God and not of the Infinite Reality, the Supreme Self. The Immutable
Consciousness is ever the same; no change can ever molest It --- It is the
Changeless. The foolish regard the unmanifested Me as having expressed into
manifestation. This delusory misconception has come about only because they are
"ignorant of My Supreme State."
Change
and mutation are the tragedies of that which is limited, brought about by the
ever-changing time. The Infinite even when conditioned by time, must ever
remain the same without any change or mutation. The Supreme Self is thus, in
Its Real Nature, Immutable and Transcendental. This true nature of the Self is
realised only when the seeker goes beyond his own mind - and - intellect to be
the spiritual Self within.
The sun
is reflected both in the lake and in a tiny trembling dewdrop hanging from a
lotus-petal. Similarly, the Infinite expresses through the universe as God,
through a given mind - and - intellect as the Jiva (ego). Just as the sun is
never really conditioned by the lake or by the dew drop, so too the Supreme
Consciousness is not conditioned by either the universe or by its beings.
God is a
familiar concept in all religions. The idea of the Infinite, Immutable,
Transcendental Consciousness is indeed rare ! Lord Krishna clearly explains
why. (VII-25) "I am not available for all as I am enshrouded by Yoga-maya.
This deluded world knows
Me not, the Unborn, the Immutable".
Vyasa is a master at coining new phrases to express subtle ideas.
Here is a typical example : "I am veiled by Yoga-Maya." Maya means illusion, Yoga means to yoke.
Thus "the illusions caused by identifying with the mind" is
Yoga-maya. We live now, at the mind-intellect level and get tossed about by the
three gunas. Looking out through the restless medium of the mind, "fools
recognise Me not" "Me, who am the Unborn, the Immutable." We perceive only the ever-changing world of
objects - emotions - thoughts.
The
Supreme Self is ever unborn. To be born is
to change. The Changeless can never be born, and since It is
never born, It can never die. That which has neither birth nor death is
Immortal, Immutable. Every change takes place in Consciousness, but
Consciousness does not Itself ever change. The waves are born and they die in
the ocean; the ocean does not share the joys and sorrows, the births and deaths
of the waves Physical bodies, emotions and thoughts are born. They play and die
away, all in the Beams of Light of Consciousness
This Immutable,
Unborn, Transcendental Self is not available for the experience of those fools
who live identified with their mental modes (gunas) and inner vasanas.
They are so completely enveloped by these gunas and vasanas, thoughts and emotions, physical likes
and dislikes that they cannot pierce the veil of Yoga-maya and come to discover the Infinite
Consciousness in their hearts.
The wise
recognise Me, the Supreme; fools do not ever recognise Me. Be wise and awake to
the State of the Infinite in yourself and realise that God, world and creatures
are your own projections,
in yourself, by yourself.
Awake
from the dream and recognise that the dreamer, the dream-world and the folks in
the dream were all your own mind
projected in your own mind, by yourself. To realise this is to be fully awake.
To awake is to end the dream along with all the dream-sorrows.
Wake up
to the State of Pure Consciousness.
End all the limitations of the mortal in you. Your sorrows and imperfections
are of your own choice. End them all, right away! You can! ....You MUST!
( Courtesy
i Geeta Office, Powai)
shri
gajanan maharaj
(Continued
from December 1977 issue)
By:- Shri
S. N. Huddar
CHAPTER
11
Bhaskar's Nirwan-Ganu Saved in Explosion
When Das
Navami Festival was going on at Balapur, Bhaskar was bitten by a mad dog.
Casual treatment was given. Still it was necessary to consult a Doctor. Bhaskar
said, "My doctor is Shri Gajanan Maharaj, do not call any other doctor.
Take me to him and do as he bids". Bhaskar was brought before Shri Maharaj
and Balabhau told him what had occured. Shri Maharaj smiled and said,
"Murder, enmity and debts cannot be avoided. Bhaskar tried to wipe off the
stormy nature of Suklal's cow. That has affected him and so he was bitten by a
dog. He wanted to drink Cow's milk. His life is nearing its end. If he desires,
his life can be increased, but it will have to be borrowed". Bhaskar said,
"I am ignorant before you. Do as you like. Mother knows the interest of
her child". Shri Maharaj was pleased with his words. Others said,
"Bhaskar is your devotee. Let him live long". Shri Maharaj said
"Birth and death are illusive. No one takes birth or no one dies.
Philosophy teaches this. Give up greediness. Suffer one's sorrows ungrudgingly.
An ordinary being cannot be released without suffering the effects of his past,
present and future. Actions of the past birth are to be suffered
in this birth and to suffer the effects of one's actions of this birth, next
birth is required to be taken. There is nothing to be suffered for the last
birth now for Bhaskar
and so he is-free to be liberated. I
shall not allow him to be mad due to the:-dog's poison".
After
this, all returned to Shegaon. Bhaskar requested all the disciples that there
should be a great monument at Shegaon as a token of the stay of Shri Gajanan
Maharaj there, just like that of Dnyaneshwar at Alandi, Samarth Kamdas at
Sajjangarh, and Shri Tukaram at Dehu. Similar monument of Shri Gajanan Maharaj
should be erected at Shegaon. Shri Maharaj himself does not need it but it is
meant for the welfare of our future generations. This will be the evidence of
the saintliness of Shri Gajanan Maharaj,"
All agreed to have a monument, but
Bhaskar did not believe in their words. So he at once called Bankatlal, Hari
Patil, Maruti Chandrabhan. Manager of -Khanduji, Sbripatrao, Wavikar,
Tara-chand and others and requested them earnestly, "Now my life is only
for two months. I wish that there should be a great monument of Shri Gajanan
Maharaj at Shegaon. If you give me assurance to do this on oath, 1 shall be
free to go to Vaikuntha. The Service of a Saint is never futile. He fulfils the
desires of his devotees, I shall be much delighted if you will promise me in
this respect". All agreed to do this and Bhaskar concentrated his mind on
God. His delightfulness increased day after day.
On Magh
Vadya 13, Shri Maharaj said to Bhaskar "Let us go to Trimbakeshwar to see
Karpur Gour (Shiva) on the bank of Godavari. There is Brahmagiri and Gahininath
stays on it. There are many wonderful medicinal herbs and also a herb on dog's
poison".
Bhaskar asked, -"What is the
propriety of the medicine when your goodself is here? You have wiped off the
poison at Balapur. I wish to spend the last two months of my life here. Sacred
Godavari is at your feet. When I can have bath with this holy water, what is
the need of other holy places ?".
Shri
Maharaj smiled and said, "Still the holy places have their special
significance. Let us start with Balabhau and Pitamber for Trimbakesbwar".
They
reached Trimbakeshwar on Shivratri day. They took bath in Kushavart and bowed
to Shri Shankar., They worshipped Goutami at Gangadwar. They also visited
Neelambika Cow, Gahini and Nivrattinath Samadhis. They then came to Panchwati
to see saint Gopaldas who was sitting in front of Kalaram temple with a dhuni
burning before him. Shri Maharaj sat on a platform under a Pipal tree with his
disciples. Seeing Shri Gajanan Maharaj, Gopaldas was pleased. He told his
disciples "My brother Gajanan has come here from Berar. See him and offer
him cocoanut, sugar and garland on my behalf. He and I are one, though our
bodies are different. Do not think us to be separate". The disciples bowed
to Shri Gajanan Maharaj, put a Garland around his neck and offered him a
cocoanut and sugar. Seeing this Shri Maharaj said to Bhaskar "Distribute
this prasad to all. I saw my brother here in Panchwati. Now I shall go to
Dhumal pleader at Nasik".
Shri
Maharaj then went to Nasik. Many people came to see him. Staying there for some
days, they returned to Shegaon. Zamsing came to take Shri Maharaj to
Adgaon. He insisted much but Shri Maharaj told him that he would come after
Ramnavami. Zamsing returned and again came on Ramnavami. After the festival of
Shegaon was over, Shri Maharaj went to Adgaon with his disciples for Hanuman
Jayanti.
One day
at midday Shri Maharaj turned Bhaskar flat on the hot sand and sitting on his
chest began slapping him. Balabhau said "Maharaj leave him. He is already
troubled by hot sand". Bhaskar said, "Balabhau, do not request him
for me. Let him do as he likes. You see he is giving slaps, but I feel be is
fondling with me". Shri Maharaj then returned to his halting place, and
said to Balabhau, "Only two days have remained of the life of Bhaskar. He
will pass away on Panchmi. Bhaskar had caused me to beat you. To wipe off this
action. I slapped him today. There was no other motive".
Kala of the festival was over. It was vadya Panchmi.
After 3 hours of sunrise, Maharaj asked Bhaskar to sit on Padmasan facing east, concentrate his mind and recite
Harinam. He asked people to repeat "Vitthal" "Vitthal"
"Narayan" loudly." Bhaskar sat in Padmasan looking at the tip of
his nose. Disciples applied, Bukka and placed a garland round his neck and
worshipped him. At midday Maharaj said "Har Har" and Bhaskar's soul
passed away to Vaikunth.
People
asked Shri Maharaj for the place of Samadhi. Shri Maharaj said ''There is Sati
near Dwarkeshwar Pashupati, take Bhaskar's body there". People prepared a
seat of the trunks of the plantain tree and keeping the body on it and singing
religious songs, they took the body in procession to that place. According to
rituals, Samadhi was given to Bhaskar. From next day, poor men were fed near
the samadhi. This is a beautiful sight one mile away from Adgaon. Trees of Tamarind,
Neem, Pimpal, Mandar, Mango, Audumbar and flowers were there. Rows of men sat
for meals under the trees. Many crows came there. Bhills prepared arches and
arrows to drive them away. Shri Maharaj said, "Bhaskar has gone to
Vaikunth. Had he gone to Pitrulok the crows would have got their share of Pind
(balls of boiled rice offered to departed soul) on the llth day. Now they would
not get their share, so they are coming to have Bhaskar's prasad. -Do not aim
arrows at them I shall tell them to go". Shri Maharaj addressed to the
crows, "You be satisfied with this prasad and do not come here from
tomorrow. If you come, you will stain Bhaskar's name1'. Some men
expressed doubt "How will the birds obey the orders of a man?" They
came next day to see if the crows had come. They were surprised to see that not
a single crow was there".
After 14
days, Shri Maharaj came to Shegaon with the remaining disciples. It was summer
and there was scarcity of water. So a well was being dug. After digging for
about twelve feet, black stone was found. To break it gunpowder was filled in
four holes. Lighted candle was put inside through a rope; but it did not go
below due to some obstruction. The Mistri asked a labourer Ganu Jawari to get
into the well to remove theobstruction. He first hesitated, but being insisted
that he had to do the job, he removed the obstruction. The candle reached the
gunpowder and before Ganu came out of the well, all the explosions (Surung)
burst out one after the other. Ganu was a devotee of Shri Gajanan Maharaj and
he remained there praying him all the while. He found a hollow by chance and he
remained there. A big slab of stone lay in front of him. People outside thought
Ganu might have been dead. Hence they searched for his body.
However,
hearing the voice of Miystry, Ganu
said that he was safe inside the well and asked to remove the slab in his
front. Some men entered the well and removed the big slab. Ganu then came
above, and ran to Shri Gajanan Maharaj. He lay prostrate before him saying
"You held me by hand and seated me in a hollow in the well and also placed
a slab before me for my safety". Shri Maharaj said to him ''How many
stones did you throw from the well. You should not venture like this at the
risk of your life again. Your danger of death is averted this time".
(to be
continued)
ANNUAL
GATHERING AT SHIRDI
The annual
gathering of the contributors to Shri Sai Leela magazine is proposed to be held
at Shirdi on the 26th of February 1978. This date will be confirmed in the
issue for February 1978 — Editor.
Extracts From Shri H. S. Dixit's Diary
GANPAT
DHONDU KADAM THUS STATES HIS EXPERIENCE :
In 1914
myself and my wife went to take darshan of Baba. On the Nasik line the train
was moving and it was one or two stations on this (Western) side of Nasik. I
was seated in the carriage. Fifteen or twenty jet black Bhils got into this
carriage one after another. They came and sat by me. There was no other
passenger. My wife, my daughter, and I were the only three who were not Bhils.
At that time Hari Bhakta Parayan Lakshraan Ramachandra Pangarkar's Bhakti
Margapradipa was the book I was reading. Then I understood or thought that
these men came and sat near me to hear the book. So I read out the abhangas
very loudly. The Bhils sat for some five minutes near me. Then while the train
was still running, they got down from it. I went to the carriage door and I saw
all these Bhils running away. Then I looked into the carriage and I found an
old Fakir in the carriage. I wondered in my mind how that Fakir could have got
in the carriage. When this thought came in my mind, the Fakir suddenly
disappeared. I was struck with great wonder and I was highly puzzled. Right
before my mind's eye, there was a Fakir and there were the Bhils. I could not
forget the same. Then I went to Shirdi and took darshan of Sai Baba. When I
placed my foot in the Masjid, Baba asked, "Have you come back safe?"
My heart then heaved with emotion and the miracle that took place in the train
and the disappearance of the Bhils, who were obviously robbers, all came to my
mind. I thought that they would have robbed me in the carriage; but Baba's
presence in the garb of a Fakir was an obstacle. That is what I came to know.
Be VERY
CONSIDERATE!
Dr.
Pandit, a friend of Tatya Saheb Noolkar, came for Baba's darshan. He went straight to the
Masjid. After darshan was over, Baba told him to go to Dada Kelkar. The man did
not know where Dada Kelkar's house was. Baba gave him full directions.
Accordingly, he went to Dada Kelkar's. Dada welcomed him and some time later
went out to do Baba's puja. At that time he asked the doctor, "will you
come along with me to Baba?" The doctor at once started with him. After
going to the Masjid, Dada did Baba's puja. At that time Baba did not allow any
one to apply sandal paste to His forehead. The devotees all applied that paste
to Baba's neck. After Dada's puja was over. Dr. Pandit got up, took sauda
paste, and began to apply it in Tripundram fashion, (that is three horizontal
parallel lines) to Baba's forehead. Dada was afraid and thought that Baba would
be ruffled. But Baba said nothing and allowed the doctor to calmly and quietly
apply the paste. At night Dada Kelkar asked Baba, "You do not allow us to
apply sandal paste to your forehead; this afternoon the doctor applied it to
your forehead. How is that?" Thereupon Baba said, "Arre, the doctor's
Guru is a Brahmin and so the doctor treated me as his Brahmin Guru. How can I
then go against his idea?" Dada learnt from the doctor later on that it
was so and that the doctor's Guru was Dhopeshwar Kaka Maharaj (This incident is
reported in Sai Satcharita at page 64 in the Edition, 1974—Editor).
SALE OF LAKSHMAN BHAT'S LAND
Lakshman
Bhat of Shirdi was a Vaydiki Brahmin. I (H.S.D.] purchased some land from him
in 1910. He wanted Rs. 200 at its price. I said Rs. 150 was a fair price
and I was not prepared to pay more. When the dispute was thus unsettled,
Lakshmad Bhat went to the Masjid and Baba called him and said, ''Lakshman, what
is this dispute?" Lakshman mentioned everything to Baba. Then Baba said,
"Let both of you come to a compromise. Rs. 175. Do not give the land away
for less price." Lakshman Bhat did not mention this to me. In the end the
bargain was struck at
Rs. 150. Accordingly before the Registrar, I paid him Rs 150, but what a
wonder? After coming to the house, Lakshman Bhat counted the rupees and he
found that they were Rs. 175!
BAPUSAHEB BUTY CURED OF TYPHOID
Towards
the end of 1915, Bapusaheb Buty was suffering from Typhoid (Vishama Jwara.) For
a month his sufferings were severe. Continuous temperature varied from 103 to
105 degrees. Bapusaheb could not get up or move about. Yet in that condition
Baba had him brought to the Masjid and told him, "Take Shira (semolina
rawa, sweet pudding)." After making him eat that everyday, Baba would send
him back. Either Shama (Madhav Rao Deshpande) or somebody else would carry him
on his back to Baba. He took absolutely no medicine, but by Baba's grace and
Baba's Udi, his health improved gradually. Baba was all that time unwell. When
Bapusaheb recovered Baba also recovered.
QUARREL WITH THE SOLDIERS AVERTED
At Manmad
station, once I (H.S.D.) got into the train going to Kopergaon. I took the seat
and began to write letters. Meanwhile three soldiers came and told me,
"You go to some other carriage and sit there". I replied, "There
is no other carriage, and I will sit in this carriage only", Then they
said, "We
will not allow you to sit in this carriage". By this time my letter
writing was over and I went out to post the letters. While I was going, I
mentally addressed Baba and, said, "Do you want me to have a fight ? Well;
it will be done". I then posted the letter and came back when I found that
the soldiers were taking away their luggage and going to another carriage. Thus
they had a different carriage and I sat alone in my compartment. Thus Baba
saved me from a quarrel.
BABA AS THE BEGGAR
One
evening I got out of my office and was walking on the street. Then a young
beggar came to me smiling and asked me for some coins. From his conduct I
conceived regard for him and I gave him few coins. He took them and went back
quickly! Till he disappeared I was looking at him. He stopped nowhere and asked
no one else for money. That day I went to Shirdi. After going there, I asked
Baba, "Were you the person who came to me in the garb of the beggar
?" Baba said, "Yes. It was I".
SECRET CURE FOR EYE TROUBLE
Some days
back Sowbhagyawati Tayebai Jog (Mrs. Jog] had some eye trouble. Daily it was
getting worse and worse. She applied her own domestic medicines to it, but all
was to no purpose. Then Taye prayed to Baba, who mentioned to her a remedy,
which was very simple and easy. She immediately took that medicine and got all
right. Baba said, "Do not mention this to anybody and do not apply this to
your eye in the presence of any body".
SAKSHATKAR AND HELP
My nephew
Madhav was in Ranade's house at Kirkee. Once he fell ill there. The members of the Ranade family looked
after him excellently. But as there was
none of his relations there, Madhav was naturally much distressed. At that time Baba gave darshan to Madhav
and said, "Have no anxiety or fear. I am with you. Soon you will
get all right." He thus assured him, and accordingly he got all right.
BABA APPEARS AND CURES BY UDI
Raghuvir
Bhaskar Purandare made a resolve to see Baba for; the first time. Then from the
village he sent for his mother. Purandare's child had high fever from the
previous night. So, the mother was pained at the idea of his starting for Shirdi, leaving the sickly child; but Purandare
would not give up his resolution; The child was therefore not taken to
Shirdi". On the third day after
Shri Purandare went to Shirdi, Baba appeared in the dream of his wife, and gave
Udi to the sickly child. From that time the child's health began to improve.
SAKSHATKAR TO ENCOURAGE
Damodar
Ghanshyam Babre alias Annasaheb Chinchnikar went to Shirdi for the first time.
At that time his wife was at Chinchni. Suddenly Plague epidemic started at
Chinchni. Many people fled from the place. The lady was all alone and was
naturally afraid. Baba then appeared physically before her at Chinchni, and
gave ten or twelve more such sakshatkar appearances till people returned to the
village. Mrs Chinchnikar thus continued in the village without any fear from
the epidemic.
Shri S. M. Garje 80, Shivaji Nagar,
l-UNE -411005
WORRIES....
WORRIES
A patient
of great shape and size,
came to
me with tears in his eyes.
"If
you won't mind, Oh Dear Doctor,
Let me
offer to marry my daughter."
"Don't this opportunity be
called as missing.
She has completed her studies in
nursing.
And here it is the play of time
Tthat I have come with this daughter of mine",
"Oh
No Doc, No, Don't think much,
my
unmarried daughter worried me much.
It is
only that I complain of,
With high
hopes, I visited you Doc."
"I know and I am sure,
None of your patients lack proper
cure
And here lies the only remedy,
Marry my daughter and relieve my
worries".
Dr. Anil
Jaiswal M. B B. S.; M. R.
S. H. (London)
Nagpur-2
(Continued from December I977 issue ) By Dr. S. D. Parchure M. A., Ph. D
Sakhubai,
the mother of Shri Gadgemaharaj was like other ladies, keenly
interested in worldly life. She had
suffered a lot in her early life and was therefore hoping to lead a life o ease in the company of her family
members. When Shri Maharaj was in his
full bloom, Sakhubai thousht that he would now lead a peaceful life of a
familyman; but quite in his youth he
took sannyas of the family life and decided to spend the rest of his life for
the well-being of the society. This
dedication of his would have been accepted by a lady of spiritual bent of mind
but a lady like Sakhubai, could not accept that view point. Hence though Maharaj shirked all his
responsibilities of the family affairs,
she took the job on her own head and was always alert on that. Thus she forced Baliram to settle the
marriage Kalawati and thereafter started
worrying about the marriage Govinda, the son of Shri Maharaj.
On a
request from Kuntabai, Govinda was sent
to Kalas to the house of his maternal
aunt. There Shri Maharaj has given instructions that he may be given food only if he works otherwise no food should be given to him.
He was, therefore hardly getting enough food. Similar was the condition of his clothes. Due to the fear of Shri
Maharaj, no one dared give him costly clothes free. Because of this fear,
the poor child suffered a lot in
the absence of proper clothes. As Shri Maharaj by now well-known in
the Parit (Washerman) community, someone from that community staying in
Bombay, came to know about this predicament of
Govinda and he straight hurried
upto Kalashi and brought Govinda to Bombay!
Though
while bringing Govinda to Bombay the person concerned had said that he would
beg and continue his education still it
proved otherwise, after Govinda was brought to Bombay. At that time there were
a number of devotees of Shri Maharaj in Bombay, but they all knew the strict
discipline of Shri Maharaj and hence no one dared keep him at his house and
feed him.
They knew
it fully well that if Shri Maharaj would come to know about it, he would at
once arrange to send Govinda back to the village. Thus Govinda became a
difficult problem. Ultimately a solution was thought about. It was decided that
Govinda should stay in the house of Smt. Aubai Bhandari and should take lunch
at different places every day. He should also continue his education in the
school.
The
people of the Parit community thus resolved the problem of Govinda's stay; but
the problem that faced Sakhubai was altogether different. She was getting old
and weaker every day. She did not expect herself to survive long. From her
experience of Shri Maharaj, she lost her faith in him as regards domestic
matters. Hence, she thought that if she does not arrange to settle Govinda's
marriage, then it would never take place, as nobody will take a lead in this
behalf after her death. So she decided to take a lead and settle
Govinda's marriage.
Because
of the fame of Shri Gadgemaharaj, when the above news spread in the Parit
community, so many people started vying with each other for giving their
daughter in marriage to Govinda. Ultimately the daughter of Shri Marutrao Gavli
from Khairi was selected as a bride for Govinda. The family had reputation and
the girl was suitable to Govinda. Hence confirmed all the things. Though
Sakhubai thus took , still she did not want to bypass Shri Maharaj, because he
was after all the father of the bride-groom; but as Shri Maharaj was always on
his legs for his keertans, it was -rather difficult to contact him. Though Shri
Maharaj had by now (achieved a big name and though, he was moving about
Maba-still he never forgot the fair at Rinamochap and he, always made it a
point to attend that fair- So Sakhubai knew it for certain that it would be
possible to meet him there. She therefore called Shri Marutrao to attend the
fair, in order to keep Maharaj informed of all the happenings.
Shri
Maharaj came for the fair as per
expectation; but even then it was not
easy to contact him, because he would be surrounded all the time by a number of
people and he would be busy
discussing .with them or solving their problems.
However] as Sakhubai knew all this,
she contacted Shri Maharaj late in! the night, after his keertan was
over. On seeing her Shri Maharaj
enquired, "What is your
work?" When Sakhubai explained that it was
her last wish
to celebrate the
marraige ceremony of Govinda,
Shri Maharaj objected to it on the ground of his youn age and on account of the
obstruction that it would cause in hi education. As Shri Maharaj
could not get
education in hi childhood, he knew what sort of a
handicap it caused and hen he wanted that there should be no hindrance in the education ol his son, but
Sakhubai was not
in a mood to . leave her poin She entreated Maharaj that it was her last wish and
that hi should therefore accede to it.
Shri Maharaj had
decided ono for all not to get
involved in any of the family
matters and hi had kept away from
them from the day he left his home; bu somehow he yielded on
this occasion, but said, ''Alright, you ar the grand-mother of Govinda.
You decide the matter and
mak< arrangements for the marriage ceremony according to your wish". On
seeing the slight change in mood on the part of Shri Maharajs Sakhubai decided
to advance further and she said, "I may be grand.mother; but you
are the father. You
must perform tb.4 ceremony".
Shri Maharaj realised that he committed a mistaW in yielding to
Sakhubai's wish, but
it was rather too late t€ ,
retreat. So he, said, "If that is your last wish, I will
fulfil i but the marriafe will take place as per ray directions" Sakhufo thought to herself that Shri
Maharaj has at least agreed to remai present at the ;marriage
ceremony and to conduct it. So she agreed to
that condition and
Maharaj told her.
"You all come to Bombay with the bride, I will attend
the marriage ceremony".
The
consent given by Shri Maharaj to attend the marriage cermony of Govinda
exhilarated every one and Sakhubai. Kuntabai and other relatives went hurriedly
to Bombay. The Parit community of Bombay started making preparations for the
marriage Relatives and friends from all the four quarters flocked at Bombay
with the idea of celebrating Shri Govinda's marriage on a grand scale; but no
one knew what Shri Maharaj had in his mind. He kept every body in the dark as
far as the day of the marriage or the place of the marriage, was concerned and
one day he came all of sudden at Jacob Circle, where Govinda was staying and
totd him. "My lad, we have decided to celebrate your marriage ceremony
today. Come on. Go for begging alms".
Shri
Maharaj made Govinda beg alms on his very marriage day. After he returned, Shri
Maharaj told him, "Your marriage will not be celebrated here. It will be
celebrated on the top of a hill'*.
The
marriage party therefore started following Shri Maharaj, who started walking
westword. Ultimately after reaching Worli Hill, Shri Maharaj
stopped there and
pointing out towards an open
space there, he said, "Come on every body. Please clear up this place
soon. We want to celebrate the wedding of Govinda over here". Nobody could disobey
the orders of Shri Maharaj. All the
persons present, including
even the bride and the bridegroom, joined hands in the work of cleaning the site. Within a short time about five
thousand people collected at
the site. As the people were expected
to stay there the whole day, somebody
noticed that there was no drinking water for the use of the people. Sbri Amrit
Patil, who was
a contractor, immediately made arrangements
and brought sufficient water
for the use of the people, who had gathered
there for the wedding.
After the
place was cleaned, Shri Maharaj
applied the paste of "Halad" to the wedding couple and directed them to garland each
other. When this was done, he declared that they hai been married to each
other. The relatives who had gather* there started consulting each other
regarding the presents to given to the wedding couple; but when Shri Maharaj
came t< know about it, he immediately stopped that. Because of thiij alround
strictness on the part of Shri Maharaj the total expenditure incurred on
account of the marriage ceremony amounted only to seven and a half rupees!
When the
news about the wedding of Shri Gadge Maharaj's son spread far and
wide in Bombay,
many admirers of Shi Maharaj
rushed to the Worli Hill. Some rushed with their cars to Worli with a view to
taking out the marriage procession in
their car; but Shri
Maharaj was not a person to agree to such
proposal. He sent
for a bullock cart and
asked the wedding couple
to sit in
it. The procession then started from Worj
Hill. Thousands of people followed the cart and the procession assumed quite a big size.
Shri Maharaj was
so much agains pomp and show that he
did not allow both, the bride
and the bridegroom, even to
change their usual clothes and put on
nice ones. The wedding procession returned to Worli Hill and after the fall of the
night, Shri Maharaj started his keertan in front of the audiance, who had
gathered there.
Keertan
was more or less a routine for Shri Maharaj by no' and therefore his keertan at
that place prolonged to about 2 A. M
in the night. After the keertaan was over, Shri Maharaj met Sakhuta and told
her, "As per
your cherished desire, your grand-son'd marriage is
over. Your wish is now
fulfilled, so I feel that He is better that you now go
back to Amla and stay there in peace"
When Shri
Maharaj consented to attend the marriage cermony of his son Govinda, Sakhubai
the mother of Shri Maharaj, wai exhilarated. Before her mind's eye, she saw a
marriage ceremony performed with pomp and show. Shri Maharaj had becomes
popular by now that if he desired, it was not impossible for him to celebrate
Govinda's marriage on a grand scale; but he was not a person, who would accept
anything from anybody for his personal use. So Govinda's marriage proved to be
a very poor show to Sakhubai. However on seeing that there are so many
appreciates and followers of Shri Maharaj, she got solace and felt herself to
be a blessed woman to have given birth to such a son In her early life she had
to fight with odds to bring up her son; but because of the helping hand offered
to her by her brother, she could surmount those difficulties In his youth she
expected her son to continue a family life like other householders; but he did
not like that and hence she got annoyed with him. She however, came to know
slowly and slowly that it was no use arguing with him as he had finally chosen
his way of life. Though she did not like the way of behaviour of Shri Maharaj,
still she was happy that he was on the path of rightousness. Her husband was a
drunkard and a wayward person; but Shri Maharaj did not follow his farher's
path and acquired fame in the public field. In their Parit community, there had
not been such an illustrious person, who commanded so much respect. Taking all
these facts into consideration, Sakhubai was pleased and felt internal satisfaction
that Shri Maharaj had elevated the whole of her family.
With her
heart full with such satisfaction, Sakhubai returned to Amla after the marriage
of Govinda was over at Bombay. After that, she met Shri Mabaraj in the annual
fair at Rinamochan; but as usual this meeting lasted for a very short time as
Shri Maharaj remained busy. Thereafter she went to Kalashi for a change, but
there she got sick. Her sickness took a bad turn and she started getting weaker
and weaker. When no improvement could be seen in her health, Sakhubai knew that
her end was near. So she started requesting all her near relatives to call Shri
Maharaj for his last meeting with her. All the relatives then started moving up
and down, but it was mighty difficult to to know the whereabouts of Shri
Maharaj. He had no fixed programme and hence it was not possible to say that he
would be at such and such place at a particular time, but through good luck
Kuntabai, his wife, came to know that his keertan was to take place at
Murtizapur and hence
she went there to inform Shri Maharaj about the condition of Sakhubai.
When Mabaraj met Kuntabai, he asked her the reason of her coming over
there. After knowing the
condition of his mother
from his wife, he said, "I had
met her in the fair at Rinamochan" Then he told Kuntabai, "Tell Sakhubai to think little about me now Ask her to divert all her attention to
God now. He will do her good and not
I". After this evasive reply, Kuntabai again
entreated Maharaj to come to Kalashi
to see his mother, giving him the idea that it may prove to
be his last meeting with his mother; but even this
request was turned down by Shri
Maharaj. When Kuntabai got such
emphatic "no" from Shri Maharaj, she knew from her past
experience that it was no use dashing her head on the wall. Hence she returned to Kalashi. Sakhubai was anxiously waiting for a word
from Shri Maharaj and when she came to know from Kuntabai
that Shri Maharaj has declined to come, she at once
became unconscious. After regaining consciousness, she started
speaking in a low tone, "My Debuji is a very great soul. He
has elevated the
whole of our
family. His selfless work for
the society has no parallel. You all
should not oppose him in any way. As
far as possible try to co-operate with him”., After speaking these words,
Sakhubai again lost her consciousness and left this world after some time. This old
lady thus expired on the 1st of May 1923, without being able to
meet her son at her death bed.
(to be
continued)
Shirdi
Sai is still alive although He threw the coils of His mortal body in 1918. The
miracles that happen in the life of the devotees bear testimony to this truth.
I am a
sinner; but I am a devotee, who has faith in Shirdi Sai Baba, who is all to me
in life. If I am a man today, it is because of His blessings. Many misfortunes
overtook me but all of them vanished by the grace of Shirdi Sai, as the snow
mountains were destroyed by the grace of the Sun.
Before I
could narrate the graceful deeds of my Lord Shirdi Sai, which happened on 23rd
April, 1977, the day of my arrival at Hyderabad after my visit to Shirdi, I
must recollect the readers an incident that happened in 1975. During my visit
to Shirdi Sai in the month of May 1975, the story of which was already reported
in Sai Leela for the month of August 1976, wherein it was narrated how Sai
helped us in tracing the thief.
The
question is that Shree Sai Baba of Shirdi did not want his devotees to feel
that they were orphaned during their visit to His Holy Place for His Darshan.
That His
devotees should remember an event of this type and tell people that during
their visit to His Holy Place, a theft had occurred at his house, should be
told to others, was not liked by Shirdi Sai Baba,
Such is
the power of our great Holy Son of God, Shirdi Sai1' Baba that He
gave the mood to the boy to stitch and wear the stolen cloth, for it is a
well-known fact that no boy who steals anything from a neighbour stitches the
same or parades with the same.
Again I
left for Shirdi with my family as usual on llth April, 1977 and returned on
23rd of the same month to witness yet another great deed of Shirdi Sai, which
cannot but be construed as great miracle. Now the story.
I am
living in a House bearing number 12/1/9, situated at Old Mallapally, Hyderabad
since 1962. It is a rented house and my relations with the landlord were
cordial. After the landlord's death, a minor son through his guardian started
giving me pin pricks and it ended in a legal battle. In the course of legal
proceedings, I sent for those people and told them that I had no ill-will
against them. The rents were paid in full. I also gave them to understand that
I will not contest the case, although I responded through my lawyer to the call
of the first legal notice. Personally also I can tell you the land owner's
children bear no animosity towards us. But their lawyer is totally against my
occupying their house since 1962 till today. That is because certain properties
of the landlord were pledged to the father of the lawyer and are still in his
possession. This ''Marvadi" through his son who is an advocate, had an
evil design to grab this property of the deceased landlord since the children
of the deceased landlord are not lettered people. His lawyer took an exparte
decree in the month of October 1976 for eviction even knowing that the landlord
had received and is receiving the rent regularly. Since the house owner's
children are friendly with us, I didn't bother on two accounts :
(i)
Payment of rent has been made; (ii) And they are very close and friendly; but
the lawyer worked in his own crooked way and wanted to take possession of the
house when we were all away from the house. Generally we lock the house which
is a separate house in entity and proceed on camps.
As usual,
this time also we locked the house and left for Shirdi. Taking advantage of our
absence in city and 23rd April 1977 being the last working day for the court
before vacation, he brought the bailif to unlock the house and get us evicted,
for he knew that we were away to Shirdi and that after the execution of the
decree, because of the vacation of the court, I will be disabled from taking
action to stop the eviction,