In plain words
He is asking for too much: some doubts of this kind arose in all of them. ‘First give the 5 rupees and think about it afterwards,’ said Bābā. ‘What did you have in mind at home before you came? You came meaning to give 20 rupees. Now you have given only 15 rupees. So 5 rupees more must … to Me, must they not! Give that,’ He said. At that, this judge's head went round. Sai Bābā is the true judge. So he thought.
In this way, taking money from all who went to Him and giving it to the poor then and there: to do this was His habit. One day He called Kelkar and told him to perform the Guru-pūjā, for today was Guru Pūrṇimā. Through Sāthe's maternal uncle He had the Guru-pūjā begun for the very first time. This Kelkar asked what Guru-pūjā means. Whom do you take the guru to be? Heads of maṭhas alone are not the gurus. Sannyāsīs are not the gurus. God alone is the guru. ‘Brahmānandaṃ parama sukhadaṃ’: of all the joys in the world, the one that stands in the highest place is ‘Brahmānanda’; it is had by none but Brahman alone. In the world, the pleasures bound up with things, wealth, gold, possessions and vehicles, are only passing pleasures. ‘Parama sukhadaṃ’ means that it is the Paramātma's alone. ‘Kevalaṃ jñānamūrtiṃ’: which Jñāna? What is Jñāna? Is it Jñāna of things? Jñāna of sense objects? No. No. Kevalaṃ jñānamūrtiṃ. Advaita Jñāna. That it is the thing which is not two that pervades all this world: that truth itself is Jñāna. God is the very embodiment of such Jñāna. Dvandātītaṃ means that which is not two. Tattva-jñāna. What is that Jñāna? ‘Ahaṃ brahmasmi.’ This is a saying of the Veda. ‘Prajñānaṃ brahma.’ ‘Ayamātma brahma.’ ‘Tvamevāhaṃ’: the principle that goes beyond these four sayings is itself this Brahma-jñāna. In this way …: by guru is meant God alone, and only He. ‘Guru brahma gururviṣṇu, gurudevo maheśvaraḥ’: Brahmā, Viṣṇu and Maheśvara alone are the true gurus. He who is the kārukaina of creation, sustenance and dissolution, He alone is the guru. So God alone is the guru. ‘So shall I do it to Viṣṇu, or to Brahmā, or to Rudra? What is Your command?’ he asked. When Kelkar asked this, He said, ‘Arē saitān! I am here, am I not? Do it here.’ That is, that He Himself is the very form of Brahmā, Viṣṇu and Maheśvara. ‘Worship this principle, Me as I am,’ He said. With this, all the devotees gathered in Shirdi came to believe that Shirdi Sai Bābā was Parameśvara Himself, seen with their eyes. As time went on in this way, all who were in Shirdi tried to work their hatred out on Sāthe. The reason was this: poor man, he had resolved to put all the dakṣiṇa that came in into something like a hundi, keep it safe, and build a building with it. To match this, you could call it poor Sāthe's ill luck. There was a silver chariot. There were silver horses too. Thieves carried them off. Sāthe was the chief man of that trust.