First-person testimony

Prof. G. G. Narke

Son-in-law of Shriman Booty. Geologist trained at Manchester (1909-1912). Permanent Poona appointment 1918, secured exactly as Baba had repeatedly foretold ("Go to Burma and Poona"). Trustee of the Samadhi Mandir after 1918.

Background: from Manchester to Shirdi (1907-1913)

Narke was at Calcutta 1907-1909 for Geological Survey training (M.A. in 1905 from C.P.). In 1909 he was sent as State Scholar to Manchester; returned August 1912 with M.Sc. in Geology and Mining. His mother, wife, and father-in-law Shriman Booty were already Sai devotees. He wrote: he would go if Baba wanted him. Booty asked Baba and wrote back that Baba wanted him. He went in April 1913.

Madhavrao Deshpande (Shama) introduced him. Baba's reply: "You introduce him to me! I have known him for thirty generations (pedi)."

The first Arati — "I am not mad"

At an early Arati Baba was in towering passion, fuming and cursing for no visible cause. Narke wondered if Baba was a mad man — only a passing thought. The Arati was completed. In the afternoon Narke massaged Baba's feet. Baba stroked his head:

"I am not mad."

Narke: "He is seeing my heart. Nothing is concealed from Him. He is my Antaryami — the inner soul of my soul." Many further Antaryamitwa instances followed. Narke had no hesitation deciding Baba was God. He tested Baba repeatedly; each test produced the same conviction.

The Booty Dagdiwada foretold (1913 → 1918-19)

In 1913 Baba told Narke: "Your father-in-law will build a Dagdiwada (stone edifice) at Shirdi and you will be in charge of it." Booty began building only in 1915-16. After 1918-19, Narke became one of the Trustees in charge of Baba's tomb — the same building.

"Go to Burma and Poona" (1913-1917)

Narke's mother prayed Baba would give him good employment near home or Shirdi. Baba: "I will settle him at Poona." Narke was a Mining Engineer; Poona held no mining prospects. Yet every time Narke had to choose between offers, Baba said: "Go to Burma (or Calcutta) and Poona" — always adding Poona. Narke laughed within himself each time.

In 1917 the announcement came: a Geology Professor was wanted at the College of Engineering, Poona. Baba: "Yes, apply." Narke went, faced fierce competition. When Narke left Shirdi, Baba asked: "Where is Narke gone?" — "To Poona for the appointment." — "Allah will bless." Then asked whether Narke had children; was told several had been born but none survived. "Allah will bless." Narke was appointed in 1918, made permanent 1919. Children born thereafter were not short-lived. He had four sons by 1936.

The kupni Baba would not give

One day in 1914 Baba had a number of kupnis (fakir gowns) ready and distributed them. Narke watched, hoping for one. Baba stopped distribution while many kupnis remained. He beckoned Narke later, placed his hand on his head:

"Do not blame me for not giving you a kupni. That Fakir (meaning evidently God) has not permitted me to give you one."

The Yoga-Vasishta Dakshina (1914)

One day in his early years Baba asked Narke for Rs. 15 Dakshina several times. Narke had no money and Baba knew. When alone Narke protested. Baba answered:

"I know you have no money. But you are reading Yoga Vasishta now. The part you are now reading is specially important. Get me Rs. 15 Dakshina from that."

Narke's gloss: getting money out of it meant deriving lessons; giving them to Baba meant lodging them in the heart where Baba lived as Antaryami.

The begging-bowl honour (1916)

Returning to Shirdi after long absence in 1916, Narke jealously enquired who was doing the begging-round service for Baba. Told Vaman Rao Patel, B.A., L.L.B. — Narke thought "If that is so, why should I not be given that work?" — but said nothing.

It was Darshan time. Narke went in full English suit — boot, trousers, coat, hat — to the masjid. Baba was being asked for the third time to send Vamanrao with the begging bowl. Suddenly he pointed to Narke: "Let this man go and beg for food with that bowl today." Narke went begging in his English costume. People could not understand the choice. Narke: "Baba as my Antaryami had noticed my desire and gave me the opportunity. This honour was reserved by Baba for very few."

Plague defiance (1916)

Plague was raging at Shirdi. Baba's Halwai-sweet-supplier lay a corpse, plague-stricken. Baba sent Narke to fetch sweetmeat from the shop. The wife (weeping) pointed to the almairah; Narke took the sweetmeat trembling, fearing infection of self and others. It was given as Naivedya. Baba told him:

"You think you will live if you are away from Shirdi and that you would die if you stay at Shirdi. That is not so. Whosoever is destined to be struck, will be struck; whosoever is to die will die; whosoever is to be caressed will be caressed."

Baba similarly defied cholera. Lepers massaged his legs; one was cured. Baba had a leper take the Dhuni and distribute Udi to devotees. "No harm has resulted so far as I know."

"Maja guru brahman aahe" — Baba on his own Guru

Narke heard Baba say: "Maja guru brahman aahe" — "My Guru is a Brahmin." Baba held real Brahmins in high esteem: "Brahmins earn much pica (Punya, Apurva, merit) by their ways."

Baba had no disciples but many devotees. Of disciples: "I would tremble to come into the presence of my Guru." Of devotees: he looked after them, encouraged, protected, gave by example and occasional gestures some instruction. The Guru does not teach — he radiates influence. That influence is absorbed by the soul that has surrendered, blotting out self.

Karma, postmortem, and the Marwadi boy

Baba referred frequently to past lives of others and occasionally future lives. He told Narke facts of four previous lives of his own in the presence of others — but the others did not realize the references were to Narke. Baba had the peculiar art of giving information to particular individuals in a group in a way only they could understand.

A Shirdi Marwadi's boy fell ill and died. People returned from the funeral to the masjid with gloomy faces. Baba said of that boy: "He must be nearing the river now, just crossing it." Narke felt the reference could only be to Vaitarini (the post-death river).

"What he says is true. But I am your father."

Narke held that Baba was God from the devotees' point of view yet also a man with limitations of an embodied soul — both true. Some Shirdi devotees disputed this. Once they argued about the 6 crores of islanders in Dwaraka at Krishna's time; Narke said today only 33 crores in all India, so the figure was high. They agreed to ask Baba.

Madhavrao: "Baba, are the Puranas true?" Baba: "Yes, true." Devotees: "What about Rama and Krishna?" Baba: "They were great souls. Gods they were. Avatars." Devotees: "This Narke will not accept all that. He says you are not God." Baba:

"What he says is true. But I am your father, and you should not speak like that. You have to get your benefit and everything from me."

Baba thus admitted his "limitation." He was God in the devotee's experience but did not draw logical corollaries to help himself to devotees' wealth, nor set himself above the law. He never disobeyed moral or civil law; was never indecent in dress or behaviour; was very reserved with women.

Verbatim Sai Baba quotes from this statement

1. I have known him for thirty generations (pedi).
2. I am not mad.
3. Allah will bless.
4. Do not blame me for not giving you a kupni. That Fakir has not permitted me to give you one.
5. I know you have no money. But you are reading Yoga Vasishta now… Get me Rs. 15 Dakshina from that.
6. Let this man go and beg for food with that bowl today.
7. Whosoever is destined to be struck, will be struck; whosoever is to die will die; whosoever is to be caressed will be caressed.
8. Maja guru brahman aahe (My Guru is a Brahmin).
9. I would tremble to come into the presence of my Guru.
10. He must be nearing the river now, just crossing it. (Of a dead boy)
11. What he says is true. But I am your father, and you should not speak like that.