Chapter 20 - Historical Commentary - a podcast by Sai Babas Devotee Speaks

Chapter 20 of the Sai Satcharita is all about Das Ganu's quest to find the deeper meaning of the Isha Upanishad, as he was writing a commentary on it. However, he was not satisfied with his understanding of it, nor did the explanation given by a renowned philosopher satisfy him. So, he turned to Baba, who told him that Dikshit's maid at Vile Parle could easily explain it. The next day, he heard Dikshit's maid sing about a beautiful orange-coloured sari with ornately woven golden border. But, due to abject poverty, she wore a torn rag. Moved by her plight, he asked Moreshwar Pradhan to buy her a new sari. She wore the new sari to work the next day. But on the following day, she returned to work happily wearing her rag, putting away the new sari for another occasion. Yet, her demeanour was the same. Thus, the two-pronged essence of the Ishavasya Upanishad started becoming clear to Das Ganu. He realised that the maid had won the torn rags out of helplessness and inability to afford better clothes. But, her demeanour had not changed an iota. She had stoically accepted her poverty. If you accept your lot in life with equanimity, then the tough days will pass, and you will not be too perturbed. However, if you are affluent and can buy costly clothes, but choose to wear simple clothes, then this is the best way to live life. When you refrain from making an exhibition of your affluence, that is real virtue.

The second prong of the puzzle was that Das Ganu realised that the entire creation is covered by the presence of God, and there is no spot without Him. That is perfect. This is perfect. Perfect comes from perfect. Take perfect from perfect, the remainder is perfect. This is the essence of the Upanishad. In the poverty of the child was a divine element. The torn sari also had that element. The giver, the act of giving and the gift - everything is pervaded by the one God. Rid yourself totally of the feeling of I and mine, and always act without ego. Enjoy what He gives you with the spirit of renunciation and dedication. And finally, do not covet another's wealth or possessions. This is the answer to the doubts that Das Ganu had, and it is described in Ovi 94 to Ovi 97 in Chapter 20 of the Charita. This was the unique way in which Baba got the puzzle solved by Kaka Dikshit's maid.

The enticing material world is an illusion, and it is misleading. The knowledge that this is a transient illusion will help you to overcome emotions of pain when faced with sorrow. The sorrows would have to accept defeat, leading to a state of calmness, and the knowledge that possessions that we crave are transient, and that this is the drama of life. This is Maya, or illusion, that God has so cleverly crafted. The Isha Upanishad is a short Upanishad, consisting of only 18 verses, and Das Ganu wished to write a commentary on it in the vernacular Marathi, so that it could be understood by the common man. The Upanishad talks about the all-pervasiveness of God, of doing Nishkama Karma, ridding oneself of ego and the feeling of I and mine, and finally, of a state of Siddh Pragnya.

Das Ganu was a prolific writer. He also wrote a commentary on Amritanubhav, a composition by Sant Jnaneshwar. He felt that he should write it explaining the details so that the common man could read and understand it. Das Ganu told Dada Maharaj of Satara of his intent. The highly knowledgeable Dada Maharaj was skeptical and said, "You must first understand the original text before embarking on such a detailed thesis. If you stay with me and learn and understand the book, then you will be able to write the commentary." But, Das Ganu thought differently: 'If Baba wants me to write the commentary, then He will give me the wisdom. I will not go to anybody to learn it.' Dada Maharaj didn't appreciate Das Ganu's idea. Nonetheless, he prayed to Baba on his behalf. Das Ganu then began the commentary on the first two chapters, and went to Dada Maharaj with the same. Dada asked him about his progress, so Das Ganu read out what he had written. Dada complimented him on the commentary and said, "Baba is truly a Samartha. Because of his favour on you, such a scholarly Teeka (commentary) has been written."
This Leela was taken from Ambrosia in Shirdi, written by Ramalinga Swami.


Baba had an endearing way of calling many of his devotees by pet names, and they wore it as a badge of honour and enjoyed being called by these names. The names are given below:

Mhalsapati Chimaji Nagre - Baba called him Bhagat

Narayan Govind Chandorkar - Nana

Govind Raghunath Dabholkar - Hemadpant

Hari Sitaram Dikshit Kaka - Langda Kaka

Abdul Baba Halalkar - Kala Kauwa

Madhavrao Deshpande - Shamya (Bhatacha Shamya)

Ramchandra Atmaram Tarkhad - Mhataria

Jyotinder Ramchandra Tarkhad - Bhau (Dr. Pillai and Moreshwar Pradhan were also called Bhau)

Radhakrishna Mai - Ramkrishni

Avadasa - Moodevi

Tatya Kote Patil - Kotyacha God Mukhiya

Dr. Pillai - Andoji Pillai

Pilaji Guru - Guruvacha

Dadasaheb Khaparde - Bapusaheb Tapasun Dada

Shagun Meru Nayak - Nayak Takki

Bapusaheb Butti - Buttiya

Baba called and referred to the female devotees with a great deal of love and respect, as Aai, Mai, Tai, Bai or even Mausi (aunty), so the devotees and the villagers started calling the devotees by these pet names that Baba had given them, and the devotees were extremely happy and honoured to be bestowed by Baba with these names.

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