Hari Sitaram Dixit alias Kakasaheb Dixit was a well known solicitor of Mumbai active in public life who was persuaded to visit Sai Baba in 1909 by his friend Nana Chandorkar. The reasons for giving him prominent mention so early in Baba's history is that he was very largely responsible for the establishment and progress of Shirdi Sai Baba Sansthan, the affairs of which were managed by him as Honorary Secretary very ably and enthusiastically up to the time of his death, i.e., on 5th July 1926. He was also responsible for drawing large numbers to Shirdi and filling them with admiration and enthusiasm for Sai Baba. He also took care of "Sai Leela Masik" the Marathi Monthly Magazine of Shri Sai Baba Sansthan till July 1926.

H. S. Dixit was born in 1864 of high caste Nagari Brahmin parents enjoying a high position and affluence at Khandwa. His scholastic career was bright as he secured a first class in Matric and good marks in F.A., B.A, and LL.B. He very soon settled himself as a leading solicitor at Bombay, and his name frequently appeared in the Law Reports and in the press as distinguishing himself as an able advocate in sensational cases, e.g. Bhavnagar Exposures, Sedition trials against Poona Vaibhava, Lok B.C. Tilak and Globe and Times of India, etc. He attained great fame and wide popularity and commanded high esteem both with the people and the Government. He had numerous public activities, political, social, municipal, etc., by means of which he was rendering good and valuable service to the public. In politics, he was in the Indian National Congress, and he was the redoubtable follower of Sir Pherozesha Mehta. He was an elected member of the Bombay Legislative Council from 1901 till he gave it up to devote himself to spiritual progress under Sai Baba. He was also an elected fellow of the Bombay University, a Notary public, and Justice of the Peace. He achieved great fame by his bold speeches (e.g. by being the sole protestor against Valedictory address to H. E. Lord Sandhurst who prosecuted Tilak) and action in the Councils. He helped bodies by serving on Committees with his keen intellect and strenuous observation and study. He was Secretary of the Indian National Congress in the year 1904 at Bombay wherein Dadabhai Nowrojee stated its goal to be attainment of Swarajya. He rapidly rose by his influence and ability to greater and greater positions of honour and, had he continued in that line, he would surely have achieved a Knighthood, membership of the Executive Council and appointment as Commissioner of some Province with ample emoluments and gunfire salutes. But his destiny and rinanubandha drew him to other lines, and the turning point was what looked like a mischance. He was in the Bombay Corporation also as a Councilor; and he frequently served on other public bodies. He was a patriotic and self-sacrificing man, and for the sake of principle and public good, he readily resigned his position in the Corporation, and worked hard for national welfare. About 1906 he went to England. There he had some accident in which his leg was injured. In spite of repeated efforts, the injury could not be cured. The limping impeded free movement, as there was pain if he walked a few furlongs. Not only did it make him look awkward, but also it made him less fit for his numerous activities, personal, domestic, political, legal and public, and thus had the double effect of giving him an inferiority complex and a disgust for these aspects of life, thus preparing him for the nobler and holier life. About 1909, Nana Saheb Chandorkar advised him to go and see Sai Baba, the wonderful personality at Shirdi, who might cure his lameness, the same year he went to Ahamadnagar in connection with some Council election business to the house of Sardar Kaka Saheb Mirikar, who was a Sai bhakta, and who had with him a huge picture of Sai Baba. Dixit saw the picture and his reverence was heightened.

Learning of Dixit's desire to go to Baba, he (Sardar) sent for Madhava Rao Deshpande otherwise known as Shama, Baba's constant attendant, who had gone to Ahamadnagar, and asked him to take Dixit to Baba. Accordingly, Shama took him to Baba in 1909. This very first experience which Dixit had in connection with Baba strengthened his attachment to and admiration for Baba, especially because he had from infancy a great desire to be with sadhus and saints. He repeated his visits to Shirdi frequently, and in 1910 resolved to have a building of his own there. After receiving Baba's blessings, the foundation stone was laid for a wada there on 10th December 1910, popularly known afterwards as Kakawada or Dixit wada. The work was pushed through and completed in five months (i.e.) in April 1911. From the very beginning Kaka wanted only a small room for himself upstairs (1st floor) for Ekanta Dhyana (solitude and meditation). The rest of the building was used by pilgrims i.e., the public.

Dixit Wada

Baba's kindness towards him was manifested from the very beginning, and Baba expressed this to others also. He told Anna Saheb Dabolkar 'Kaka Saheb is a good man. Be guided by what he says'. He told R.B. Purandhare to be with Kaka Saheb and assist him. The greatest interest in a saint for any serious minded person is, and ought to be, spiritual interest. So, though originally Dixit's idea was to go to Baba for the cure of his lameness, he soon gave up that idea and said 'Lameness of the body does not matter much’, and wanted Sai to cure the lameness of his soul. Sai made distinct promises to Dixit, whom he always called 'Kaka', meaning uncle. As many persons called him 'Kaka', Sai Baba also called him 'Kaka'. One of the early notable statements of Baba was "I will take my "Kaka' in a vimana" meaning thereby that he would give Kaka a happy end— Anaayaasa Marana and Sadgati. Baba did give him both as one can see from what happened in the end.

Dixit in 1909 was a leading solicitor with a highly lucrative practice and had made his name in notable trials. He had abundance of social contact and great influence in social and political matters. In 1909 he was only 45 years old, and he had a very good prospect of amassing much wealth and achieving many honours in social and political matters also. Perhaps due to early contact with saints, such as Datta Maharaja, his mind, however, was drawn away from worldly attractions, and the meeting with such a wonderful personality as Baba gave a powerful impetus. On account of rinanubandha Baba drew him. Almost from the beginning of his contact with Baba he resolved to have Satsanga with Baba, and to embark on a spiritual career under Sai's guidance, whatever may be its consequence on his worldly affairs. Though his income was ample, his generosity and liberality left very little fluid resources remaining with him and, barring his three bungalows at Bombay, Ville Parle, and Lonavla, which did not yield any income, he had no other property. Yet Sai's attraction being strong, his visits to Shirdi were more and more frequent and his attention to practice was greatly diminished. One consequence of this diminution was that his partners in the solicitor business, viz., Rao Bahadur S. Narayandas and Dhanji Shah, broke up their partnership with him, and he had to form a new firm with a newly enrolled advocate Purushotham Rai Markhad for his partner. That gentleman also, on account of Dixit's frequent absence and lack of interest, withdrew from his partnership. Other partners also, Maneklal, etc., very soon left him alone or rather he left them very soon, and his income from law became very little. From 1911 onwards, his practice may be said to have been nil, though Baba asked him to go to Bombay to practise. He obeyed Baba and went to Bombay, but returned soon as his heart was at Shirdi and not at Bombay. All his friends, acquaintances, and admirers were astonished when he closed his lucrative practice in 1912, and several people were saying that 'A Fakir called Sai Baba had cast a fascination on him that pushed him to Shirdi and made him crazy'.

Sai Baba distinctly undertook the full care of Dixit and his family to enable him to carry out his spiritual work. Baba's express words to Kaka were 'Kakatula Kalji Kazli Mala sara Kalji Ahe'. That is, 'Kaka, why should you have any anxiety or care? All care and responsibilities are mine'. On the first occasion when he said this, Baba gave him indisputable proof that the undertaking, though vast and unlimited by time and circumstances, was real. No ordinary man with human powers will or can give such an undertaking. But it was Baba, possessed of divine powers, that gave it. When at Shirdi Baba gave this undertaking, Kaka's daughter, aged about eight, was in his bungalow at Ville Parle, and was playing close to a huge almirah with a large number of big dolls in it. She climbed up the almirah, and the same (with all the dolls) fell upon her, but strangely enough, no dolls fell upon her; and no damage was done to her by the fall except the breaking of her bangles and the consequent scratch. Kaka learnt of this incident only later, and understood what divine power and kindness were in Sai (his Gurudeva) when he gave the undertaking, which he fulfilled thus at once at Ville Parle.

Dixit could never forget that Sai's powers and nature were divine, and that all responsibility for him and his family rested on Baba's divine shoulders, and that there was no need to apprehend any harm. His heart was free from anxiety, fear or worry though lucrative practice, with high social and political position and prospects, was lost by his clinging to Sai at Shirdi ignoring his worldly affairs. Ordinarily the change from affluence to lack of funds would be painful. But in the case of Kaka Saheb, his habits were very simple. He reduced his needs to the minimum, and avoided every sort of luxury or unnecessary expenditure. The loss of income or wealth would be considered a great evil by others; but he, as the"Ankita" or earmarked child of Baba (who undertook all responsibilities), and as a student of the spiritual life and a special student of Bhagavata, remembered what Lord Krishna says in Skanda 10, Adhyaya 27. Tarn Bhramscayaami sampatbhyo yasya cha ichchaami anugraham i.e. 'I deprive him of all wealth, whom I wish to bless'. His keeping away from courts, society, and public work might make life dull and insipid to him but he realised that he was being trained by the Sadguru for something higher, i.e., Sadgati, by shedding the popular confusion of wealth with welfare and of enjoyments with happiness.

For a person steeped in worldliness and spending 95 percent of his time in worldly company, all chances of spiritual progress depend upon sequestration and solitude and entire absorption in holy company amidst holy surroundings. Therefore it is that our sacred books prescribe that after Grihasthasrama has been enjoyed to a certain extent, we should retire and live in the forest, i.e.. in Vanaprastha Asrama (Srimad Bhagawata, 11th Canto). Kaka Saheb had already 25 years of practice and worldly Grihasthasrama and was ripe therefore for Vanaprasthasrama. In his case, however, he had no necessity to go to a reserved forest. His life at Shirdi from 1912 onwards (i.e. from his fortyeighth year) may be considered to be his Vanaprasthasrama. To make that effective, i.e., to give him Vanaprastha Asrama, Baba told him. 'Kaka, remain in your wada upstairs. Do not go here or there. Do not come here (even to the Dwarakamayi)' which was crowded and distracting. Kaka obeyed this injunction strictly. Then he found his absence at the darsan of Baba for 2 O' Clock Aarti very painful. Through Shama he prayed and obtained permission to attend it and the Aarti at Chavadi. Thus Baba kept him for nine months in solitude. This is strict Vanaprastha or Vanavasa. Alarmed by the change, his wife Smt.Saraswati Bai at Ville Parle tried to give him her company and came to Shirdi. At Kaka wada, ladies should not go upstairs; that was the rule. When Shama broached the question to Baba whether during his wife's stay downstairs, Kaka should go down for sleep or sleep upstairs only, Baba emphatically said that Kaka must sleep upstairs. Thus Kaka's Brahmacharya and rigorous tapas were maintained, and his wife Smt.Saraswati Bai returned quickly to Ville Parle. On the occasion of her departure, Sai Baba repeated his assurance that he was entirely responsible for Kaka Dixit. He told her 'Have no fears at all about Kaka, I will took after him myself.

The regular study by Kaka (prescribed by Baba) when he was upstairs was an excellent purificatory preparation for self-realisation and God-realisation through bhakti and jnana. Kaka had gone through Harivarada, i.e., a Marathi commentary on the 10th Skanda of Bhagavata. Then Kaka went to Baba and asked him, 'This is finished. Should I read this again or read any other pothi?' Baba said, 'Go on with the parayana of Eknath Brindavan pothi'. Amongst the numerous works of Eknath, none is named 'Brindavan Pothi'. So Kaka Saheb took Eknath's Bhagavata, 11th Skanda, and asked Baba whether that was Brindavan Pothi. Baba said 'Yes'. Kaka did not understand, and others also did not understand why Baba called Eknath Bhagavata 'Brindavan Pothi'. But when Kaka came to the end of the book, he found the last stanza of the last, i.e., 31st, Chapter in which the author Eknath says: "Haa Ekaadasca navhe Jann | Eka tisaam Khanache Brindavama | Etha nitya base Sri Krishna | Swananda puma nijasatla" meaning: 'know this (book) is not Eleventh. It is the 31st storeyed Brindavan. Here Sri Krishna always resides, in his own essence, full of his own bliss'. Kaka and all wondered how thoroughly familiar Sai Baba was with Eknath Bhagavata by seeing that he referred to what was stated in its last stanza (in the 31st Chapter). When Dixit's daughter Vatsali died, that day a copy of Bhavartha Ramayan came to Dixit by post. He gave it into Baba's hands. Baba holding it up side down dipped his hand in it and took up the passage where Rama condoles Tara after Vali was slain and asked Dixit to read it. What is there that Baba did not know? When Bhagavata was over, Kaka Saheb asked Baba, if he should study Bhagavad Gita with commentaries. Baba ordered him to go on with concentrated study of only two works, Bhagavata and Bhavartha Ramayana. He had not merely told Kaka to study but also do Mananam (meditation) and observe Acharanam (to have his conduct based on the scriptures). After the nine months were over, Baba stopped his severe practice of seclusion, and Dixit was permitted to go and visit Bombay also.

Dixit's vairagya developed steadily along with his love of the Guru. His Guru both by example and precept showed him the absurdity of the worldly man's desire for much wealth and how little was necessary even to an ordinary sadhaka. Especially after Baba had assumed all his responsibilities, he noted how needless it was for him to spend attention and time or energy as before to acquire or preserve wealth. Two instances may be cited as typical of this teaching of Baba. In the early years of Kaka Saheb's contact with Baba, he earned large fees. On one occasion when he came to Shirdi, he came along with a trunkful of rupees (may be Rs. 1000), which he earned in a Native State. He came to Baba, placed the trunk before him, showed him the rupees, and said, 'Baba, all this is yours'. Baba at once said, 'Is that so?' and plunged both his hands in the box full of rupees and gave away heaps of rupees to the people that crowded round him like bees for honey. In a few moments, the trunk became empty. This incident is narrated by Appa Saheb Garde, a Sub Judge friend of H. S. Dixit, who was watching all the time the face of Dixit to study the reaction on his face to the rapid scattering of his hard earned money by Baba. Though any other person in his position would have felt the loss of money very bitter, Kaka Saheb was unmoved. That showed how he had hardened in his vairagya at the feet of Baba. He learnt again that the silver so highly valued by the world was but mud to the Sadguru, who was a "Sama loshta asma Kaanchanah" i.e. one to whom a clod, a stone and gold were equally indifferent.

On another occasion, when Dixit got a cow, Baba said, 'This cow was formerly a Jalna man's, before that an Aurangabad man's, before that, Mahlsapathy's; God knows whose property it is'. Baba's statement was an exposition of the Isavasya Upanishad, which says: "havasyam lda(g)m sarvam Yatkincha Jagalyaam jagat Tena tyaktena bhunjithah Ma gridah, Kasya Sviri dhanam" meaning: 'Whatever thing is in the world is covered by God. Renounce that and be happy, Covet not. Whose is property? or covet not any one's wealth, yours or others. Property is always changing hands and changing shapes. It is not perpetual. So it must be kept away (from the soul) to attain happiness.' Thus we have to regard all property as coming and going "Agamaapayinah" and should avoid getting attached to it. Baba's undertaking responsibilities for Dixit and family was so wide that Dixit felt himself always under Baba's care and had no need to fear. Baba's words to Khaparde, Dixit, and others were, 'Why fear when I am here?' Baba gave ample proof to Dixit of his thorough knowledge of all events, past, present and future, taking place here, there, and everywhere, and his power to see to the exact fulfillment of his promise or prediction.

By constantly staying with Baba, Dixit noticed that Baba had this Antarjnan" or Chittasamvit or Ritambhara Prajna, and that he had also vast control over men, creatures, and inanimate things of Nature. For instance in 1917, Kaka Mahajani, who was at Bombay, was requested by the son of his master Thakersey Sail to go to Shirdi and take Baba's advice as to what would be the best course for his master's health. Mahajani said that as Dixit was at Shirdi, it would be sufficient to write to him. But the master's son said that Mahajani should actually go to Shirdi as nothing else would satisfy his father. When this conversation was going on at Bombay, Baba told Dixit at Shirdi, "What deliberations and consultations are going on there!" The next day when Mahajani turned up at Shirdi and mentioned about his master's health, Baba told Dixit. This is the matter we were talking about yesterday. Is it not?' Dixit compared notes with Mahajani and found that while Mahajani and his master's son were talking at Bombay, Sai at Shirdi was fully aware of that fact. On one occasion, immediately after Aarti, Sai Baba told his devotees 'Be wherever you may, say whatever you may, and do whatever you may, be sure, I am aware of what you say or do'. This is Ritambharaprajna, which only perfectly realised souls like Sai have. Some others may through yogic practices, mantras, or by the use of spirits, acquire mind-reading, clairvoyance, and, within limits, may even be able to say what some persons at some places do or say. But ordinarily such yogis cannot always and without effort, be all-knowing at all places like Baba. Thus Dixit was convinced that Baba had these divine qualities (far superior to magical feats) and also the divine power to know or control the future and protect him.

On one occasion, Kaka at Shirdi got fever, and then when he went to Baba, Baba told him, 'You better get away to your bungalow at Ville Parle. This fever will last only"four" i.e. a few days. But have no fears. It will pass away, and you will get all right. Do not allow yourself to be bedridden. You can go on eating sira (semolina pudding), as usual'. Kaka Saheb accordingly went away to Ville Parle. There his fever was increasing. Dr. Demonte was called and he diagnosed the fever as Navajvara and he directed the patient to remain in bed and take the prescribed medicine. Baba had told him, 'Padighevum Nakos’ that is, 'Avoid lying in bed'. So, Kaka sat up on a swing (Palang) and he went on eating sira, a dish full of ghee and semolina, which fever patients are medically advised to avoid. The fever steadily increased, and the doctor was aghast at Kaka's throwing his instructions to the winds. He called on a fellow doctor to diagnose, and both of them said that things would take a very serious turn, if Kaka Saheb kept on violating medical advice. But Kaka told his doctor Demonte that he had sent for him to have friendly and cheerful company and that he was sure, as Baba said 'This fever would pass away in a few days" and that the doctor would not be blamed as he (Kaka) was sure to recover. Dr. Demonte thought that Kaka was being fooled by some fakir. But to his surprise and that of others, Kaka's health, though it went on from bad to worse, suddenly regained normality on the ninth day. Thus Kaka Saheb was confirmed in his absolute belief in the divine protection of Sai Baba, and the absolute truth of every word that Baba uttered. This faith is called 'Nishta', one of the two coins which Baba insisted on being given by the disciple as Dakshina to the Guru (namely, 'Nishta and Saburi'. Saburi means patience, courageous, cheerful and persevering).

These qualities were steadily developing in Dixit, and these two coins (Nishta and Saburi) he gave to Sai Baba, his Gurudeva. There were frequent occasions to revive and strengthen these qualities in Kaka. For instance, on one occasion, Kaka went to Baba thinking he should present him a garland and Rs. 25. But he first presented only the garland. Then Baba said 'This garland calls for Rs. 25'. Kaka gladly noted Baba's Antaryamitva i.e. knowledge of all minds. On another occasion, he had gone on with his puja to Sai Baba in his quarters but he forgot to offer the usual betel and nut after naivedya. When later he went to Baba, Baba asked for the betel and nut. This convinced Dixit that Baba was watching him every moment of his life and his every act. Again Dixit was a perfect gentleman with excellent manners and a very good heart. Dixit would not scandalise any one. But on one occasion, it so happened that he joined in scandalising Lord Christ. A little while after, he went to Baba for massaging him. Baba was angry and said, 'Do not massage'. At once Dixit remembered that he had scandalised Lord Christ, and that Baba was therefore angry. He repented his mistake and resolved never to commit such mistakes again. Kaka had the immense advantage of what Roman Catholics call "practising the presence of God." They deal with an unseen God and take immense pains to realise his presence before them at every moment and few of them succeed in this herculean effort. In Kaka's case, the presence of the divine watching him and directing him every instant of his life was evident, too patent for him to ignore and the consequent elevation and freedom from fear and care, quite easy and natural for him. Whether he was talking ill of Christ or resolving to fast or whether he failed to offer betelnut to Baba at his private puja to Baba's photo, Baba was on the watch, and when Kaka went to Baba later, there was the appropriate rebuke or demand.

Once Kaka resolved to observe fasting for the night. But as Baba did not encourage unnecessary observances, he repeatedly told Dixit to take his night meal. So Dixit gave up his idea of fasting. This reminds us of St Mark II 18-21 wherein Jesus informed people that his disciples were not fasting as other devout people did, as the children of the bride chamber would not fast so long as the bridegroom was with them. As long as Jesus watched over his disciples and kept them pure, fasts and vigils were unnecessary. When Baba was there to keep Kaka free from lascivious thoughts and tamasic disposition, there was no need to fast. Even after 1918 Kaka was feeling Baba to be the God within. He struggled against evil thoughts and tendency to idle gossip or acceptance of low levels of thought and action. He prayed within himself to Baba to correct him and guide him. Even if his thoughts strayed, he would pray Baba to forgive him and strengthen him in his avoidance of the same or similar falls.

Baba was watching not only over Kaka, but over all his relatives also. One day Kaka received a letter that his younger brother at Nagpur was ill. Then he said to Baba, 'I have received this letter and I am of no service to him.' Baba said, 'I am of service'. Kaka could not make out why Baba said so. But at that very moment, at Nagpur, a sadhu came to attend upon his brother, and cured him of his illness, and used the very words of Baba, namely, 'I am of service'. Kaka thus found that across 1,000 miles, Baba could see what went on and could carry out what was necessary for his sishya's relatives.

Dixit had such perfect reliance on Baba that before taking any step in any important matter, he would go to Baba and get his orders and follow the same to the very letter, even though the course was running counter to his own judgment and feelings or those of his friends and relations. Baba once tested and proved his implicit obedience while enjoying the fun of the test. Shri Sai Satcharitra gives the account which shows that Bade Baba, Shama, and Ayi all shrank from assisting Baba or carrying out his order that a goat thoroughly weak and about to die should be slaughtered with a knife at the mosque—while Kaka Dixit alone stood the test and was bringing down a knife over the neck of the creature in implicit obedience to an apparently horrid command. The details are as follows: Once a goat entered the mosque, old, famished and just about to die. Baba told Bade Baba:—"Cut that goat with one stroke". Bade Baba—(Looking at it with pity) told "How are we to kill this?". So saying, he went away from the mosque. Then Baba told Shama:"Shama, you cut it. Fetch a knife,from Radhakrishna" (Ayi sent a knife; but learning the purpose, recalled it.) Then Shama told Baba:"I will go home to fetch a knife". Shama went home and stayed away there. Then Baba told H.S.Dixit: 'You fetch a knife and kill it.' Dixit went and fetched a Knife and asked Baba: "Baba, shall I kill it?" Baba told him: "Yes". Dixit lifted up the knife and held it up in hesitation. Then Baba told : "What are you thinking of? Strike". Dixit obeyed and was bringing the knife down. The immediately Baba told: "Stop. Let the creature remain. I will kill it myself but not at the mosque". Then Baba carried the creature a few yards, after which it fell dead.

Some might suppose that such intimate relation and dependence of the disciple might snap if the Guru left the body. But that was not so. After Baba left the body, Dixit, like several other staunch devotees, intently concentrated on Sai Baba, and after prayer cast chits before Baba, and asked some child to pick up a chit at random, and the directions of the chit were Baba's orders and were safe to follow always. One instance may be cited of Dixit's trust in consulting Baba through chits and its proving a reliable method and Baba's proving a reliable helper of himself and his relations. After Baba's samadhi Dixit tried to revive his practice especially for the sake of others. His brother Sadashiv Dixit, BA,, LLB., tried to practise at Nagpur, etc., and failed to secure any practice or appointment. Dixit then consulted Baba through chits and acting on the chit, accrued order brought Sadashiv over to Bombay. But even at Bombay, Sadashiv failed to secure any success. Kaka wondered how Baba's order of advice should prove so useless. He was thinking of sending his brother away from Bombay, but as Deepawali festival came in, the brother was detained for that festival. Just at that time, leading persons from the Cutch Samsthan came to consult Kaka Dixit as to which person should be selected as a sufficiently reliable officer on a high pay of Rs. 1000. When Kaka suggested Sadasiva's name, that was readily accepted, and he became Dewan of that State. Baba springs his surprise at the last moment when he gives his blessing and justifies the fullest confidence reposed in him by Dixit, etc.

About Sai Baba's nature, H.S. Dixit entertained no doubt. He was "simply God; especially after he shed his body. He was God—whether in the flesh or out of it, i.e. in Samadhi". (Baba heard and hears the prayers and troubles of all at all times and places and answered and answers their prayers. What is more, he deeply loved and loves his devotees as his own children and babies. Once pointing to a baby, Baba said, 'When this child sleeps, we have to be awake and guarding. Baba was and is always doing this for his devotees. Kaka Dixit ever felt that Baba was always behind him and supporting him. His mind was thus freed from fear, anxiety or care, and could happily allow itself to concentrate on and lose itself in the lilas of Sri Krishna and Rama in Bhagavat and Ramayana or of Sai. He was fond of puja as also of parayana. His parayana consisted of Bhavartha Ramayana and Eknath Bhagavata. He was fond of Bhajan, especially Sai Bhajan, and was singing to himself 8 or 9 songs of Baba, especially at evening time, when he would be pacing up and down his terrace. He had a good knowledge of music, and could even compose songs. When he composed a song, Kaka Mahajani asked him to compose more songs. But Dixit's reply was that there were many classic songs and it would be absurd on his part, when these with their holy associations were available, to add his own songs of inferior merit. But the more important objection was according to Dixit that such composition would strengthern egotism in him, and make him feel 'I am a composer: I have done such and such a thing'. Such abhimana, he was killing out of himself, and his humility and simplicity were marked features in his character.

When he found that Baba was perfectly reliable in providing him with everything that was necessary for his temporal and spiritual welfare, he might ask what made Baba attract him (Kaka) to his feet in 1909, and thus undertake all responsibility for him. The obvious answer is, 'Rinanubandha'. We find in G.S.Khaparde's diary written at Shirdi that Baba said to Khaparde, 'You, I, Kaka (H.S. Dixit), Shama, Bapu Saheb Jog, and Dada Kelkar, were living together with our Guru in a blind alley in our former birth, and I have, therefore, drawn all of you together in this birth'. Baba avowed in vary general terms that all the devotees who came to him were drawn by him to himself; and they were not voluntary visitors. When a boy ties one end of a string to a bird's foot and pulls it, the bird must come to him. So, these devotees must come to him. though they were not aware of either the fact of his pulling or the reasons for his pull. The reasons for approaching Sai Baba as for approaching God. so far as they were known to the devotees, were always worldly. Damia once objected to devotees coming to Baba with worldly objects, and said they should be driven away. But Baba answered him that he should not say so. He said that he himself drew the devotees to him for one object or another, and after the devotees were satisfied, they stayed on with him. It is the aarlha (sufferer) who goes to God and not the man without troubles.

To most people however Baba did not appear to be a Guru at all and he seldom declared himself to be a Guru. But on one occasion he quaintly or silently admitted or avowed his Gurudom and its wonderful nature. It was once the lot of H. S. Dixit to elicit this avowal from Baba. It came in connection with a commonplace request for leave from Baba for Dixit and others to go to Bombay. When Baba said, 'You may go', some one asked Baba, 'where to go?' Baba gave that a spiritual turn and said 'Up', meaning evidently "to Heaven or God".

The question was asked 'What is the way?' Baba answered, "Many ways there are from many places." Baba added, "From this place (meaning Shirdi or Baba's Masjid) also there is a way. But the way is full of obstacles. There are tigers and bears on the way. If one is careless, there is a deep pit into which one may fall". Then Dixit asked Baba, 'if there is a guide?' Baba answered, 'In that case, there is no danger or difficulty. The bears and tigers will move aside'. This was a clear statement that persons wishing to reach the goal, viz., God, could do so even from Shirdi. Kabir's song "Guruvina Kona balhave Vat". If there is no Guru, who will show the way? If they have the help of a Guru (guide), they will have no difficulty, and they can safely reach their goal. Of course, the sishya must have nishta (faith) and saburi (courage and perseverance). Unless he gets out of worldly attachment, lust, anger, etc., he can never be attached to his Guru or God; and, therefore, the complete, unconditional and perfect surrender of "Tan, Man, Dhan", i.e., mind, body, and possessions by the sishya, at the feet of the Guru is very necessary. Confidence in the Guru is a necessary prerequisite for getting the help of the Guru. Dixit offered his Tan, Man, and Dhan, at his Guru's feet with perfect confidence. He gave up practice. He gave up society, politics, social esteem, etc., which were dear to him in former days, and stuck to Shirdi to render service to Baba and the bhaktas, both before and after 1918 upto the very end of his life. One may ask, as many of Kaka's relatives asked, "What is to happen to the relatives and dependants of Kaka, if Kaka gets vairagya and stops earning?" A similar question was asked about Balakram Manker, who was the chief earning member of his family, and who was suddenly attracted to Baba, and gave up his earning activity by staying with Baba or alone on Machendragad Hills under his directions. When the relatives asked Baba 'What is to become of Manker's sons if he ceases to earn?' Baba's answer was, 'I will provide for Manker's sons'. Baba has really provided for them, for they are all occupying high and enviable financial positions now.

About Kaka Dixit. at the very outset, Baba had answered this question by saying, 'Kaka Tula Kaiji Kasli; Mala Sara Kalji Ahe', i.e.. 'Dixit. why should you have any care? All care is mine'. Baba, having said this, would be the last person to break his promise of bearing the entire responsibility for Kaka and his relatives. Several incidents would be mentioned to show that before the Mahasamadhi of Baba in 1918 and after, Baba did bear all that responsibility.

In 1913 Kakasaheb's son Ramkrishna was reading at Bombay at Ville Parle, and Kaka was with Baba at Shirdi. Just a month or two before the examination, the boy had continuous fever. So Kaka's brother wrote to him to come up and look after the boy, but when the letter was shown to Baba, he told Kaka not to go, but, on the other hand to send for his son to Shirdi, where there was neither doctor nor medicine available. So, the boy's uncle sent him up to Shirdi unwillingly, and strange to say, without hospital, doctor, and medicine, the boy improved in health and got alright at Shirdi. Then the uncle wrote that the examination was on 2nd November 1913, and the boy must be sent up for studies. But Baba did not allow it, not even for attending the examination on 2nd November 1913, though the boy's uncle wrote that the boy should be sent up. Kaka asked for leave. But Baba did not allow him to start. It looked as though Baba was seriously injuring the boy's prospects. But what happened at Bombay? The examination to be held on 2nd November 1913 had to be postponed to 6th November 1913 as a plague rat was found in the examination hall. Again for the 6th, the boy was requisitioned. Again Baba forbade the boy's departure. The boy did not go up. The explanation appeared soon. Again there was a plague rat in the examination hall, and the examination had to be postponed to the 13th November 1913. Baba ordered the boy to be sent up for that date, and he attended the examination and passed.

Once when Kaka's daughter Vatsali was in Shirdi, she got fever and Dixit was simply trusting to Baba. But this time instead of saving her, when the fever had far advanced, Baba appeared to her in her dream, and said. 'Why should you be down here? Come and be lying under the margosa tree'. This was ominous, and the very next morning, Baba asked Shama,'Is Kaka's girl dead?' Shama replied, 'O, Deva, why are you speaking so inauspiciously?' Then Baba replied, 'She will die in the afternoon'. She died accordingly at that time. To enable Dixit to bear the blow Baba gave him a prescription. Kaka took in his hands Bhavartha Ramayana and handed it over to Baba. Baba then dipped his hands into the book, and opening it, at the page in Kishkinda Kanda, where Rama kills Vali and consoles his widow, asked Kaka to read and digest the same. When death is inevitable, Baba wants his devotees to be strong-minded enough to recognise the fact of its inevitability and bear the separation. Death is not always an evil. Baba conveyed this truth to Kaka at least on one other occasion. An old woman with her only son was at Shirdi, and a cobra bit that boy. The old woman ran to Baba, and asked for udhi to save the life of her son. Baba did not give any udhi. Then the woman went out. But soon she returned beating her breast wailing aloud that her son was dead. She implored Baba to revive her son. Baba gave neither udhi, nor other help, and said nothing. But Dixit was there. His sympathy was very much excited, and he requested Baba to help her, The woman's plight is heartrending. Please revive her dead son for my sake'. Baba replied, 'Bhav, do not get entangled in this. What has happened is for good. He has entered a new body. In that body, he will do specially good work which cannot be accomplished in this body, which is seen here. If I draw him back into this body, then the new body he has taken will die, and this body will live. I will do this for your sake. Have you considered the consequences? Have you any idea of the responsibility, and are you prepared to take it up?' H.S. Dixit desisted from pressing his request. The current idea of the worldly man that death is always evil is incorrect and the wise man is he who cares for life only as long as it lasts and meets death without fear when it comes.

As for Dixit's own financial position, there was, for a long time, a period of depression, but there was no positive distress. Contentment was ingrained in Dixit, and he was always saying to himself. " Tevile Anante, Tase Rahave" which is the same as " Alia Rakhega Vysa Rahena Mania Rakhega Vysa Rahena" meaning: 'We must be content with the lot assigned to us by God'. So, he was generally contented and retained his mental peace in the midst of lack of funds and income. However, special occasions arose and his faith in Baba was tested and confirmed. Some time after Baba passed away, Kaka had to meet a heavy obligation of Rs. 30,000 to be paid to a Marwadi. The day for payment was drawing near, and Kaka could not see how to get funds for meeting this large demand. One night, as he was sleeping, he had a dream, and in his dream, his creditor was pressing him for payment. In the dream, he assured the creditor, 'Oh, don't you fear. I have my friend Sir Chunnilal, Sir Chimanlal etc. all of them knights, and they will provide the money'. Suddenly, he woke up and remembering the dream, he bitterly repented his stupid folly in relying upon 'Sir' this and 'Sir' that who are just the persons who will fail to help at the crucial moment. He felt that the only person on whom he could rely for getting help was Baba, and cursed his folly in relying upon such useless human help. He resolved not to think of these 'Sirs' at all, and to rely confidently and boldly upon Sai Baba alone to furnish him with the funds and that too in time. He sat up in his office room on a chair and was waiting and waiting till the actual date of payment came. Till the last date and last moment, no money was forthcoming. But at the last moment, a young man, the son of a rich friend of his, came asking for his advice. He said that after his father's death, he was managing his property, and had to find an investment for his money. He said, just then he had brought with him Rs.30,000/- and wanted to know from Dixit what would be the best investment. Kaka, after explaining the pros and cons of other investments, finally told him that he himself was in urgent need of Rs. 30,000/- and he would be glad to have it on any reasonable terms, but that it was his duty to explain to the lender that his practice had gone down, that his income was very low, though his properties in the shape of bungalows were there, and that it was his duty to point out the danger and disadvantage of lending to such a person. The young man, however, made up his mind to lend the money to him on account of his need and on account of his being his father's friend, and thus the creditor of Dixit was paid in time. But who could know that the sum of Rs. 30,000 was with a person with a mind to be influenced to lend it to Dixit? Baba alone could know. Baba alone could influence the possessor of the funds. It is just like this that at the crucial moment Baba acts often! For instance Baba operated on the minds of Brahmins to come to do Pitru Sraddha for Jog just at the nick of time. He influenced the appellate Magistrate's mind to deal summary justice to his convicted servant Raghu. He influenced the minds of Government members to refrain from granting sanction against Khaparde for prosecution. He influenced the minds of all and sundry to turn Upasani Maharaj back to Shirdi in June 1911. It is this Baba who knows all facts and grips all minds who brought Kaka's friend's son in time with Rs. 30,000 to clear off Kaka's debt, and Kaka had many instances like this confirming him in his attitude of utter childlike reliance on his Guru even in financial matters.

But financial matters are not the most important. It is the ripening of the soul, the getting rid of past vasanas, the building up of strength and the perfecting of peace on the basis of perfect nishta and saburi that do matter; these are higher, far higher than mere finance. Baba undertook the responsibility for Dixit in these matters also. He expressly stated that he would take his Kaka in Vimana. What did that mean? Taking in a vimana is what occurs in puranas. When holy persons like Tukaram die, their souls go to Heaven in Vimana. So, Baba's words were understood to mean that Kaka would have excellent Sadgati. Kaka was assured of his future and also that his death would be happy and peaceful. Many pray for it thus: "Anaayaasena maranam vinaa dainyena jeevanam Dehi me kripaya sayin raksha raksha maheswara". The prayer constantly on the lips of Dixit in the nine padas he repeated was for unshaken faith (Achanchala bhakti). "My last prayer is: May my prema (loving devotion) at your feet increase! God, may my prema increase at your feet. Baba, may my prema at your feet increase!" According to the main mass of the followers of Bhakti marga, the goal or the highest point reached by the bhakta is perpetually staying at the feet of God with firm unwavering achanchala bhakti, and, if one is not able to reach permanent stay at the feet of God in this very life, he prays for perpetual contact (birth after birth) with his Guru Deva who would secure that goal for him.

H.S. Dixit was the sole living witness to a will he drew up and when that will came up for probate in the Bombay High Court, he had necessarily to be summoned. The summons was served at Shirdi and Dixit was legally hound to appear in Court at Bombay as witness and the party's agent came to Shirdi to take him. But Baba did not give him permission to start. This looked awkward nay risky. But at Bombay the case was adjourned that day to another date. Even for the subsequent postings. Dixit was not allowed to start- Baba knew that the hearing would not take place. The citing party got vexed and was considering if the only remaining course was the issue of warrant to secure Dixit's presence should he adopted He wired to Dixit This time. Baba sent up Dixit and he was examined in Court. Baba knew exactly at what point he should stop detention. The risk which seemed imminent to others Baba knew and acted suitably.

Once Baba told Kaka Saheb, 'If you talk ill or find fault with any one, that moment (immediately), I feel that pain'. Thereafter Dixit, who used to be short tempered, conquered his temper, and became completely suave, humble, self controlled, and agreeable. This illustrates how Baba builds us up and saves us.

When Baba's life left his body in October 1918, that was a great blow to all his bhaktas. But there was further danger of confusion and conflict about the disposal of Sai's body. The proper disposal of the Sai body was essential for the carrying out of his mission, because Baba had said, 'Even from the tomb, I will be active'. Where was this tomb to be? Who was to build it? In whose charge was it to be? The almost universal belief of people (Hindus and Muslims alike), when Baba passed away was that Sai Baba, living in the Mosque, was a Muslim, and so the Muslims including Bade Baba gathered the body, and they wished to be in charge of his tomb. Baba was a famous Avalia. His tomb would be visited by innumerable people, and miracles would be performed there. The offerings by the visiting pilgrims would be abundant. The tomb would be a very important place. Hence the Muslims thought and said that they should be in charge of the tomb. Unfortunately, they were few in numbers, and they had not the influence or the means to erect a suitable tomb for the Avalia. The Hindus stressed the fact of custom (mamul) that the vast mass of people that worshipped Baba were Hindus, and, therefore, they were the proper persons to arrange for the tomb to be worshipped. The Kopergaon Mamlatdar arrived on the scene and asked each party to put forward its representation with largely signed mahazars. The Hindus were in larger number, and their mahazars also were numerous, the Muslim signatories to the Musim Mahazar were very few. As for Baba's own wishes in the matter that was not well known. He never tallked about it. But during his last illness he said 'Carry me to the Wada', (i.e. Buty wada). Buty was quite willing that his building should become the tomb of Baba. The Mamlatdar pointed out his difficulties. He said that if all parties agreed, he could give directions for the disposal of the body in accordance with the terms of the agreement. If they did not, he said, they should go to Ahamadnagar, and get the District Magistrate's decree, and he (Mamlatdar) would have to act upon that decree. Then Dixit was ready to go to Ahamadnagar. As he was a solicitor of high repute, the Muslims thought that if he went to Ahamadnagar, he would get the District Magistrate's order in his own favour, and they would be nowhere. So, they came to an agreement with the Hindus that Baba's body should be in Buty wada, and, as usually the management of the tomb, etc., should also be with the Hindus, but Muslims should be allowed free access even though it was in a Hindu gentleman's house, and that Mamul should continue. So, the Mamlatdar himself passed an order, and Baba's body was buried without any difficulty at Buty wada, where it still remains. That was only a temporary settlement. The more important matter was as to the guidance of the future. That should be a scheme sanctioned by the District Court of Ahamadnagar. H.S. Dixit with his remarkable legal ability, his worldly wisdom, and great bhakti, drew up a Scheme and presented it with the signatures of number of influential devotees. That was sanctioned by the District Court in 1922 and that governs the Shirdi Sai Sansthan and Baba's tomb and other affairs. The property of the Sansthan vested in a body of trustees with managing committee of fifteen. Dixit contented himself with being the Honorary Secretary, and his able management pleased all parties. H.S. Dixit thus laid firm foundation for the success of the Shirdi Sai Sansthan, and he must be given the credit for its present position. This may be ranked as one of his great services to Sai and to the public or to humanity.

Kaka Saheb treasuredeach and every utterances, deeds, etc., of Baba, and his notes of them have been compressed into articles in the Sai Lila Masik which Kaka Saheb started about 1923, and they are found under the headings 'Maharaj's Anubhav', 'Bodha paddhati' and 'Bol'. Almost every serious devotee going to Shirdi contacted Kaka Saheb, and communicated his experiences to him. Kaka's services through starting Sai Lila Masik. and recording the experiences are undoubtedly great and valuable service to Sai and the Sai movement.

Once when Bapu Saheb Jog, who acted as honorary pujari of Baba, asked Sai Baba, 'I have served you with sincerity and earnestness: in what form will I have the benefit thereof and when?' the answer was, 'Your perfection will be when you give up all worldly attachments, wear kupni (as sanyasi) like me, and beg your food (having nothing else to care for).' Such perfection did not come to Jog during Baba's life time. A few years thereafter, Jog became the pujari of Upasani Baba, took sanyas and died. His tomb is there at Sakori. As Kaka's services to Baba were quite as good as Jog's, nay far superior, Kaka hoped that he could become a sanyasi too. Even before that, seeing that there was a special set of people dining with Baba in the same pankti (row), Kaka hoped to be in the pankti to sit along with Baba like Fakir Baba (called also Bade Baba). Baba first gave only prasad to Kaka Saheb, but soon Kaka began to dine at Baba's Masjid, and finally Baba allowed him to sit along with him in the same pankti for meals. Baba also gave him a kufni to wear. Kufni is for fakirs and sanyasis. When G.G. Narke wished to have one, Baba declined to give the gift—as Narke was not to be a Sanyasi. Kaka Saheb wore the kufni at Shirdi. but was not wearing it in his journeys or at Bombay. The dining along with the Guru is not merely an honour. It gives a special spiritual bent, and removes even the faintest traces of the feeling of (Brahmin) caste superiority or habitual aversion that feven Nana Chandorkar, etc. could not obliterate.

With Kaka Saheb (who had the benefit of being in England for some time) differences of Hindu and Muslim did not count. One instance of this may be cited here. After Baba's passing away, Bade Baba, or Fakir Baba, wished to live at Shirdi, but the houses being mostly Hindu houses, there was no one to rent a room to him. Strong was the prejudice to allow a Muslim into a Hindu house. Then Kaka determined that he should give and did give Fakir Baba accommodation in his wada in spite of the protests of the Hindu pilgrims. Even N. G. Chandorkar protested against the accommodation being given to Fakir Baba. Kaka brushed aside even that objection, and he gave Fakir Baba accommodation at his wada. Dixit's samatva was of a very high order and was based upon the high principles, which he imbibed from Baba, that he should see God in all creatures and things.

To Dixit's mind nothing was low or bad, and if there was any trouble in any creature or person, his sympathy was excited. He was known from very early days as a very liberal host inviting all people to his table and even at Shirdi at his wada, a mess was run and many people including Upasani Maharaj were fed free at Kaka's expense. At Ville Parle as at Lonavla, he would daily invite all persons, not merely friends but also fresh acquaintances to dine with him. His bungalow was described aptly as Annadana or Darmadana Hindu hotel; and this prevented many from starting a hotel business at Lonavla during Dixit's lifetime. But apart from human feeding, Kaka had his atithis (guests) in cats, dogs, ants, flies, etc.

Kaka Saheb at Ville Parle had a number of cats and dogs feeding with him, and his bungalow was always full of these cats and dogs. Even at Shirdi when he sat for his meal, cats would come, and he would offer them rice with ghee with the fullest feeling that God was inside them (Iswaro Jivakalaya Pravishto Bhagavan Iti). Readers would remember (1) how Nana was instructed by Baba that inside each body Nana should see and revere the soul within, which is but a part of the Universal soul, and (2) how Namdev ran to offer ghee to a dog that had picked up a slice of roti, i.e. dry flat bread, from his plate (thereby polluting the plate) and was running away. Kaka Saheb's sympathies were powerfully attracted to all creatures. This is a highly important step for expanding one's sympathies to all (Sarva bhuta hite rafah)thus overcoming mamata and ahankar (and without the conquest of these two, Siddhi or achievement of the goal, i.e. identification of self with Paramatma is an impossibility). Once indeed, he yielded to the common frailty of thinking that serpents were the cause of many human deaths and. therefore, at the sight of serpents, one must kill them (an advice found in books and pamphlets issued by Government). He asked Baba whether people should not kill serpents to save themselves from snake bite (and death) . Baba's answer was, 'No, you should not kill it. The serpent will not kill us unless it is ordered by God; and if God so orders, we cannot escape it.' But this doubt was at Kaka's earliest stage. As days went on, his outlook changed completely. He would not kill snakes or scorpions, both of which infest Shirdi, even now.

On one occasion when Kaka and a number of others were together, a big black scorpion was approaching and some people brought a shoe to kill it. Kaka stopped them, and brought a long stick and placed it in front of the scorpion. The scorpion got on to the stick, and Kaka carried the scorpion and the stick outside, and left the scorpion at a safe place. He would not kill ants, bugs, and flies. As for bugs, there was an exuberant supply of bugs at Shirdi, especially at Kaka's wada. Kaka himself was a very sound sleeper, and his sleep was never disturbed by bugs. Others were not equally hardy, or insensitive, and when Keating's Insecticide powder was brought by others to kill the bugs on Kaka's bed also, he stopped those friends, and said, 'Don't spread the powder. Human blood is the natural food provided for bugs. My sleep is not disturbed by them. At best they drink only half an ounce of blood, and my body can easily make up that loss. Is not God in bugs also?' he asked. His friends were stunned by his remarks. So, this habit of seeing God in all creatures was an excellent course for Kaka and thus he was able to think of God always. That is the advice given in the Gita and by Sai Baba also.

But it is not merely the ordinary thinking of God that Kaka enjoyed. He kept up a special and very powerful contact with God by his bhajan and pujas. At bhajans his eyes would overflow with love, and he had not to depend upon others for bhajan. He could sing very nice bhajan songs, and he had a set of them always ready and sang them in his verandah next to his room at his wada.

In securing a good end to one's present life, Baba pays naturally due regard to the previous ideas of the bhakta, especially when they are based upon traditions or words of the scriptures. It is commonly believed that death on an Ekadasi Day carries a man to Heaven. Kaka Dixit had that belief, and he mentions it in his preface to Sai Sat Charitra, which preface was published in Sai Lila Masik over Dixit's signature in 1923. See page 4 of Sri Sai Lila Masik containing the earliest part of Sai Sat Charitra, Volume I No. I, where he says, 'It is fitting that the death of Hari bhaktas should be on Hari's own day, that is, Ekadasi' (because Ekadasi should be devoted to Hari bhajan). Dixit notes that Baba gave this Ekadasi death to Kasiram, Appah Bhil and other bhaktas. We may also note here that Mahlsapathy died on an Ekadasi day as also Chandorkar. Tatya Patei, etc. Therefore, it is most fitting that Dixit should die on an Ekadasi day according to the current belief of the virtues of death on that day.

He had excellent company in Anna Saheb Dabolkar, the author of Sai Sat Charitra, and Tendulkar, the composer (along with his wife) of innumerable songs on Sai Baba (found in the Sai Bhajanamala) both of whom were very deeply attached to Sai Baba and prized Dixit's company on that account. The portions which in his daily pothi Dixit had to study on 4th July 1926 were Gajendra Moksha, that is, the giving of Moksha to an Elephant by God, which is contained in Sundarakanda, 21st Adhyaya of Eknath Bhavartha Ramayana. This book was studied by Dixit every night, and on the night preceding his death (i.e. 4th July 1926) he had a dream. In that dream he had a vision of Sai Baba and noticed that Baba came up and got into the upper cover of Anna Saheb, and Anna Saheb was holding Baba in a fast embrace with great love. This dream he communicated early morning after waking to Anna Saheb, Deshpande, Legate, and others. His parayana of Eknath Bhagavata also on that very day of his departure was of the portion which dealt with the Ashta Maha siddhis in Chapter XV of Ekadasa Skanda, especially verse 23, which says— Parakaayam Vis can siddhah Aatmanam Tatra Bhaavayet, Pindam hitva Viscef pranaah Vaayu bhutah shadanghrivat. This means, 'When a siddha wishes to enter into the body of another creature, he has only to mentally carry himself into the body of that other creature, giving up mentally his own body, carrying himself in an aerial body, just as a bee leaves one flower and flies into another'. The commentary of Eknath's stanza is extremely brilliant and Kaka Saheb read that with overflowing heart and as described in that stanza, he himself like a bee flew from his body to some other body arranged for him by Baba's Grace at the time of death in accordance with Baba's promise.

On 5th July 1926. i.e. on Ekadasi, he was starting from Ville Parle to go to Dr. Deshmukh's Dispensary at Bombay to see his ailing son Ramakrishna. Anna Sabeb Dabolkar had spent with him some time in excellent bhajan and pothi and was starting to go to his own station. When these (with Tendulkar) came up after the scheduled time to the platform, they found the train also was late and came just in time for them to catch it. Both of them and Anna Saheb Dabolkar got in, and the words which came from Kaka Saheb were, 'Anna Saheb, Just see! How merciful Baba is! He has given us this train this minute. He has not made us wait even a minute.' He then looked into his pocket time table and said, "Baba has made the train come late and enabled us to catch it. Or else we would have to be stranded at Colaba and be frustrated. So, this is Sai's grace". Thus, sitting facing Anna Saheb, Kaka Saheb remembered Baba's loving grace and appeared to fall asleep. Dabolkar first thought be was sleeping. When he went near him to hold his head and asked him, 'Are you sleeping?' there was no reply. Then Dabolkar feared that Kaka Saheb had fainted. Making Kaka lie down, Dabolkar noted the apparently hopeless condition of Kaka Saheb. The train was speeding from station to station. Anna Saheb told his friend Tendulkar in the carriage that he should tell the Guard so that they may carry down Kaka's body from the carriage. But as there was a big crowd and heavy rain, he could not do this at Bandra, and so only at Mahim he got down and told the Guard. The Guard arranged to phone to Parel for a stretcher and doctor, and at Parel, the body was taken out. The doctor examined the body and said that life was extinct. On account of the suddenness of death, there would have been difficulties of Inquest. But luckily they got the doctor's certificate, and the body was committed to the care of Anna Saheb. The main point for us to see is how Baba carried out his undertaking to carry Kaka in a vimana. Tukaram was carried to Heaven in a Vimana, and that was a fine, blissful, and excellent end. But that was a miracle- Without any miracle, Baba had given Kaka a very high end. There was no pain or fear before life departed from his body. His was a happy death even from the worldly standpoint. But from the spiritual viewpoint it was a highly blissful end. The death in such circumstances meant Sadgati (i.e. blessed future) to the Soul. According to the Gita, what a man thinks of at the time of his death, he becomes, in his next birth. Here Kaka was thinking of his Guru at the close of life as "That wonderful God that delayed the train for him." So, the mood of gratitude and love towards Sai was the mood in which he passed away. According to Bhagavad Gita (VIII), 14, 5, 7, "He who always thinks of Me, being deeply fixed on Me, finds Me at the time of death" and "thinking of Me only at death, reaches My state at death" i.e.. "comes to Me". So Dixit would go to his Gurudeva, and live along with him after his death. Be it noted that Baba's function was to provide Sadgati. Baba stated in Shri Sai Satcharitra, "God has agents everywhere. They have vast powers. I have vast powers'. He has mentioned how he is exercising those powers. In Shri Sai Satcharitra, he says 'Sit quiet, Uge Muge. I will do the needful. I will take you to the end.' Baba refers to himself thus, 'This is a Brahmin, a white Brahmin, a pure Brahmin; this Brahmin will lead lakhs of people to the shubra marga and take them to the goal right up to the end'. He says, 'I draw my devotee to me at the time of his death, even though he may die a thousand miles away from Shirdi.' I will not allow my devotee to be lost. I will account to God for all those that have been given to me'. Referring to Upasani's wife, who died in January 1912, Baba said, 'She (the deceased spirit) has come to me'. At another place Baba says, 'I put the Rohilla Pishya and Rao Saheb Galwanker each in his mother's womb'. He said of M.B. Rege's child that died, that it had come to his breast and would remain there eternally. From the above we can infer that Baba carried his Kaka in a vimana as promised.

Baba's Portrait in Dixit's House

Babu Dixit was Kaka Saheb Dixit’s elder son, his name was Ram Krishna. When Kaka Saheb made Shirdi his home he brought his family along with him. Bala Saheb Bhate also came to stay in Shirdi; his elder son was also called Babu. Both the children went to the Marathi school in Shirdi. The children were of the same age, and were in the same class at school. They did their home work together, and became good friends. On the days that Baba slept in the Chavadi, these youngsters would don “zaritoopies” (gold or silver trimmed hats) and pretend they were Baba’s Chopdars. They would hold a stick, and stand at the entrance of the Chavadi, and give ‘lalkari’ (salutations) saying “Aalbeli Sarkar aaram kaari” (Take rest now, Unique Majesty). 

Babu Dixit alias Ram Krishna

Bala Saheb  Bhate was a Mamalatdar (well placed government official) but after he came in contact with Baba he resigned from his job. He made Shirdi his home, and dedicated his life to Baba’s seva. His friends forced him to apply for pension. Since the duration of his service was short,  he did not receive a lot of money. He and his family lived in poverty. Bala Bhate spent his time reading and studying religious books. Consequently his face had a luster on it. Dixit liked Bhate very much and they read the Bhagwat and other books together. Both were utterly devoted to Baba.

Dixit not only educated and looked after Bala Saheb Bhate’s children, but took care of the whole family after Bala’s death.

When both the children completed their education at Shirdi, they had to go to the city for higher studies. Kaka after consulting with Bala Saheb Bhate sent both the children along with his wife to Mumbai. They did their schooling there, and they latter went to Banaras Central Hindu college. Bhate chose to do B.A while Dixit joined B.Sc. stream. Both were bright and hard working and passed with good grades. Bhate wished to do M.A. and Law, but his father died, and the responsibility of taking care of his mother and younger brother fell on his shoulders. So he gave up the idea of studying further, and took a job in a bank. Bhate was ever so grateful to Kaka Dixit for educating him, and did not want to be a burden on him any further. The bank gave him a salary of Rs.100/- and with that meager amount, he took care of his Mother, and educated his younger brother.

Kaka Dixit’s kindness and compassion extended far beyond his family. He and his wife, who every one lovingly called Bhabi Saibha treated Babu Bhate like their own son. Whatever was given to their Babu, was also given to Bhate, be it food, or clothing. Their home at Vile Parle was infested, with scorpions, and often snakes would appear on the floor. So iron cots were bought, and given to both of them.

Babu Bhate was hard working, honest and a responsible man. When his younger brother completed his schooling he wished to pursue higher education. So his younger brother joined a college for post graduation. During that time Bapu Bhate went to Nasik on official duty, there he contracted Cholera and died (Ref:Sai Leela, Margashrish. Shake 1857. Ank 6-9, year 12 & published by Baba's Vani by Vinny Chitluri)

Dr.Anilkumar R Dixit Grand Son of Kaka Saheb Dixit is continued the legacy of his grandfather. He formed a trust called "Kaka Saheb Trust of Sai Baba" at Vile Parle (East) Mumbai next to the Ancestral house of Late Shri.Hari Sitaram Dixit. He started the noble work of building a "Spiritual & Meditation Center of Sai Baba" in 2010 with the guidance and blessings of Shri.C.B.Sathpathyji. This four storyed building is now complete and open for Sai Devotees. 2 original lifesize paintings of Sai Baba (world's 1st and 2nd painting) made a century ago by renowned artist Late Shri.Shamrao Jaykar with Lord Sai Baba Himself posing for the same has been installed in the Center. Out of these two paintings, the 1st one was blessed by Sai Baba and He instructed the painter Shri.Shamrao Jaykar to deliver the same to Kaka Saheb Dixit at his Ville Parle residence at Mumbai. This painting is in Dixit's family possession since 1913. Every Thursday Maha Aarti at 6 PM followed by Shri Sai Satcharitra Parayan is being held at this Meditation Center of Sai Baba.

Photo Courtesy:Shri.Hemant Timande

Dr.Anilkumar R Dixit breathed his last on Sunday, 13th January 2019 after a brief illness. But, he never failed to keep up the legacy of his grand father till his last breath.

Photo Courtesy: Shri.Hemant Timande

 

 

Address:

Late Dr.Anilkumar R Dixit
Grand Son of Kaka Saheb Dixit
"Anil", Hanuman Road, Paranjpe 'B' Scheme Road No. 1,
Ville Parle (East),
Mumbai - 400 057,
Maharashtra, India.
Contact Number: +91 22 2616 9458
Email:contact@saiananta.com
Website: www.saiananta.com

(Source:Life of Sai Baba Volume II by Late Shri.B.V.Narasimha Swamiji, Shri Sai Leela Magazine & Baba's Vani by Vinny Chitluri, )