Category: Justice and Unity

Religious Tolerance

  • Why Shirdi Sai Baba is a Universal Spiritual Guide

    Why Shirdi Sai Baba is a Universal Spiritual Guide

    A captivating exploration of the profound themes and vital truths surrounding Shirdi Sai Baba reveals a figure of immense spiritual significance.

    I. The Nature and Identity of Sai Baba

    Sai Baba is a divine, omniscient, and omnipresent, being whose true nature transcends conventional human and religious classifications.

    • Ambiguity of Origin and Faith:
      • Baba’s identity as Hindu or Muslim is deliberately obscured, highlighting his universality.
      • He celebrated both Hindu festivals (Rama-Navami, Gokul Ashtami) and allowed Muslim practices (Sandal procession, Namaj in Masjid).
      • His physical attributes (pierced ears like a Hindu, advocacy of circumcision, but not circumcised himself) further blurred the lines.
      • No one definitely knew whether He was a Hindu or a Mahomedan.
    • Divine Incarnation and Sadguru:
      • Baba is depicted as a “Wonderful Incarnation,” a “precious Jewel,” and a “precious Diamond.”
      • He is the “crest-jewel of the Saints, who is the home of all auspicious things, who is our Atmaram (Dear Self), and who is the able refuge of the devotees.”
      • He is explicitly referred to as a “Sadguru,” a true spiritual master.
      • “Lord (God) dwells in the Saints.
        • In fact they are not different from Him.
        • Our Sai is One of these,
          • Who incarnated for the welfare of the devotees,
          • Supreme in knowledge and surrounded with divine lustre.”
    • Omniscience and Omnipresence: Baba has absolute knowledge of the past, present, and future.
      • He knew Mr.Damu Anna’s secret thoughts about cotton speculation and his desire to offer Baba a share of profits.
      • He knew Mr. Cholkar’s secret vow regarding sugar and his decision to forego sugar. Baba remarked, “Though, I am here bodily, still I know what you do; beyond the saven seas. Go wherever you will, over the wide world, I am with you. My abode is in your heart and I am within you.”
      • He knew Mr.Hari Kanoba’s name, parentage, and other details about him, even though it was Hari’s first visit to Shirdi.
      • He read Somadeva Swami’s critical thoughts about the flags at the Mosque, directly addressing them.
      • He knew about one pleader’s slander behind His back at Bar Council, demonstrating “His omniscience and His using it for correcting people and setting them on the right path.”
      • He correctly predicted and averted the death of Ramachandra Patil and foresaw Tatya Patil’s passing.
    • He is described as “omnipresent, occupying land, air, country, world, light and heaven, and that He was not limited.”
    • Detachment and Humility: Despite his divine powers, Baba lived a life of extreme simplicity and humility. He lived on alms, possessing nothing, and residing in a deserted Masjid. He begged for food daily, mixing all offerings together, and “His tongue knew no taste.” Dogs, cats, and crows freely ate from his earthen pot, and “Baba never drove them away.”

    II. The Role and Importance of the Sadguru

    The Sadguru (Guru, who realized Self) as the sole means to spiritual liberation and worldly well-being.

    • Bridge to Salvation:
      • The Sadguru is essential for crossing the “worldly ocean.”
      • “Where Real or Sadguru is the helmsman, he is sure to carry us safely and easily beyond the worldly ocean.”
      • The Vedas alone cannot achieve this; “It is only the Sad-guru, who can do so and make you, see the Lord in all creatures.”
    • Destroys Egoism and Sins:
      • The touch of the Guru’s hand is described as having “wonderful… power.”
      • It can destroy the “subtle-body (consisting of thoughts and desires)” and cleanse “sins of many past births.”
      • M. Hemadpant said, when starting writing Shri Sai SatCharitra, “Sai Baba took away my egoism and wrote Himself His stories.”
    • Catalyst for Transformation:
      • Baba’s darshan (sight) leads to profound inner change:
        • “by His darshana our thoughts are changed,
        • the force of previous actions is abated and
        • gradually non-attachment of dispassion towards worldly objects grows up.”
      • He transforms his devotees into “Himself (His nature).”
    • Teacher and Guide:
      • The Sadguru Sai teaches based on the disciple’s qualifications, without unsettling their minds.
      • He dispels ignorance (“Destroying ignorance is Jnana”) and
      • He helps the disciple realize their true Self (“You are God, you are mighty and opulent.”).
    • Unconditional Love and Service:
      • A true Sadguru expects no service or profit,
      • but instead wishes to serve his disciples, treating them as equals or even as Brahma.
      • “Baba had great love for the disciples.”
        • He “loved all beings equally.
        • He was unattached. Foes and friends, kings and paupers, were the same to Him.”

    III. Key Teachings and Practices Advocated by Sai Baba

    Baba’s teachings, though sometimes indirect, emphasized faith, surrender, moral conduct, and devotion.

    • Faith (Nishtha) and Patience (Saburi): These were presented as two coins of devotion by Baba to His Guru.
      • Baba said: “This is one pice -Faith. Patience or perseverance is the other pice. I waited patiently and very long on My Guru and served him. This Saburi will ferry you across the sea of this mundane existence.” (pice=1/100 INR)
    • Complete Surrender: “If any one prostrates before Sai and surrenders heart and soul to Him,
      • then unsolicited, all the chief objects of life viz. Dharma (righteousness), Artha (wealth), Kama (Desire) and Moksha (Deliverance), are easily and unsolicitedly attained.”
      • “The best way, therefore, to get free from the shackles of Maya is our complete and whole-hearted surrender to Baba.”
    • Charity and Non-Attachment to Wealth: Baba frequently extracted “Dakshina” (offerings),
      • not for personal gain, but “to teach the devotees the lesson of charity and to remove their attachment to money and thus to purify their minds.”
      • He asserted that “He had to give back hundred times more of what He received.”
      • He discouraged debt for spiritual purposes: “Baba never liked people to run into debt for taking His darshan, or celebrating any holiday or making any pilgrimage.”
      • He considered “money as a danger or bar to spiritual progress.”
    • Ethical Conduct and Self-Correction:
      • He advised against discourteously turning away those who come to you, emphasizing:
      • “Shri Hari (God) will be certainly pleased, if you give
        • water to the thirsty,
        • bread to the hungry,
        • clothes to the naked, and
        • your verandah of your Home to strangers for sitting and resting.”
    • Baba condemned slander:
      • “Let anybody speak hundreds of things against you,
      • do not resent by giving any bitter reply.
      • If you always tolerate such things, you will certainly be happy.”
      • He used the example of a pig eating filth to correct a slanderer, stating, “Your conduct is similar. You go on reviling your own brethren to your heart’s content.”
    • Baba taught the importance of offering everything to the Guru before enjoyment:
      • “before the senses, mind and intellect enjoy their objects, Sai should first be remembered, and if this be done, it is in a way an offering to Him...
      • all the Vrittis (thoughts) regarding Desire, Anger, Avarice etc. should first be offered and directed to the Guru.”
    • He guided devotees to remain calm and composed, engage in good actions, and perform duties without attachment.
    • Remembrance of God/Guru (Dhyana/Bhajan): Baba advised various forms of devotion, including
      • “remembering My name,”
      • “hearing His Leelas,”
      • “worship of His Feet,” and
      • studying sacred scriptures like Shri Sai SatCharitra, Bhagwat, Jnaneshwari, and Vishnu-Sahasra-Nam.
      • He stated, “If you always say ‘Sai, Sai’ I shall take you over the seven seas.”

    IV. The Human and the Divine

    • Interaction with Devotees:
      • Baba allowed devotees to serve him in their own way,
      • demonstrating his “dependency on Bhaktas” (in the sense that he allowed their devotion to manifest).
      • He engaged in normal conversation, jokes, and sometimes strong reprimands, always with a deeper purpose.
    • The Guru-Disciple Relationship: The relationship is central. Disciples are encouraged to fully surrender and trust the Guru. The Guru sees beyond superficiality and acts for the disciple’s ultimate good.
    • Transcending Form:
      • While he had a physical form, Baba’s true nature was “unattached and indifferent” and “the state of Brahman.”
      • He demonstrated “Khandayoga, i.e., separating His limbs and joining them again,”
      • His visible form was merely a “mould” for the “liquid essence of Pure Self.”

    V. Miraculous Powers (Leelas) and Their Purpose

    Baba’s “Leelas” (divine plays or miracles) are frequently cited, serving not as ends in themselves, but as tools to deepen devotees’ faith, teach spiritual lessons, and alleviate suffering.

    • Manifestation of Divine Power:Grinding Wheat: Initially misunderstood as mundane, Baba’s grinding of wheat was a symbolic act to “destroy the cholera epidemic in Shirdi” with the flour.
    • Turning Water into Oil: This demonstrated his control over natural elements(fire) and taught the Banias (Oil Traders) a lesson in /
    • ‘truthfulness.
    • Curing Diseases: He cured various ailments, including eye problems with Beeba (marking nuts-Carpus Ana Cardium) and diarrhea with groundnuts, emphasizing that “The true medicine… was Baba’s word.”
    • Saving from Calamities: He averted the snake bite for Shama and predicted/averted the death of Ramachandra Patil. He also saved Mr. Mirikar from a potential snake bite.
    • Fulfilling Desires (within divine plan):
      • The “Amra-Leela” story illustrates his power. Four mangoes, given by Sai resulted in four sons and four daughters for Damu Anna. This happened despite astrological predictions.
      • He facilitated the return of a stolen jewel-box and a stolen sum of money.
    • Disguised Blessings and Tests:Baba’s “rage” and “abuses” were often a “blessing in disguise,” as seen with Somadeva Swami, or a direct command to the poison in Shama’s case.
    • Drawing Devotees and Confirming Faith:
      • The numerous anecdotes of individuals being drawn to Shirdi, despite their initial reluctance (Hemadpant’s own journey, Kakaji Vaidya being directed by Goddess Sapta-Shringi, the “idolater” friend of Kaka Mahajani) highlight Baba’s magnetic spiritual pull.
      • His precise knowledge of hidden thoughts or distant events served to “create faith and devotion” in his devotees.
    • Guaranteeing the Welfare of His devotees:
      • “There will never be any dearth or scarcity, regarding Food and clothes in My devotee’s home.”
    • In a nutshell
      • Baba’s teachings
        • emphasize love, compassion, and faith,
        • uniting all religions and
        • inspiring devotion beyond boundaries.
      • His miraculous acts instill hope, and
      • His wisdom fosters inner peace.
  • Take pity and love all creatures

    Take pity and love all creatures

    • “God lives in all beings and creatures, whether they are serpents or scorpions.”
    • HE is the Great Wirepuller of the world: and all beings, serpents, scorpions etc obey His command.
    • Unless He will it, nobody can do any harm to others.
    • The world is all dependent on Him, and no one is independent.
    • So we should take pity and love all creatures, leave off killings and be patient (until the serpent went off on its own, but keeping you in safe).
    • The God is the Protector of all.”

    Baba in SSSC-Ch 22

  • Now, How to visualize Baba

    Now, How to visualize Baba

    • Let us remember and visualize Shri Sai, now.
    • Let us go to Shirdi, and see carefully the programmes, after the noon-Arati. After the Arati ceremony was over, Sai used to
      • come out of the Masjid, and
      • standing on its edge,
      • distribute udi to the devotees with
      • very kind and loving looks.
    • The Bhaktas also got up with equal fervour,
      • clasped His Feet, and
      • standing and staring at Him,
      • enjoyed the shower of Udi.
    • Baba
      • passed handfuls of Udi into the palms of the devotees and
      • marked their foreheads with Udi with His fingers.
    • The love He bore for them in His heart was boundless. Then He addressed the Bhaktas as follows:-
      • “Oh Bhau, go to take your lunch;
      • you Anna, go to your lodgings;
      • you Bapu, enjoy your dishes”.
    • In this way He accosted each and every devotee and sent them home.
    • Even now, you can enjoy these sights if you bring into play your imagination. You can visualize and enjoy them.
    • Now bringing Sai before our mental vision, let us meditate on Him, from His Feet upwards to His face, and prostrating before Him humbly, lovingly and respectfully

    Baba in SSSC-Ch20

  • How to conquer Jealousy, easily?

    How to conquer Jealousy, easily?

    Baba guided us ‘How we can conquer Jealousy, one among Six Basic weakness of human’ as below:-

    • “Among the six (Viharas) weakness, Jealousy is the easiest to conquer.
    • In Jealousy,
      • 1. There is no question of (actual) gain or loss,  to ourselves
      • 2. (Matsara) Jealousy is the inability to endure another’s profit and prosperity.
      • 3. If another gets fortune or power, we cannot put up with it, we scandalise him.
      • When he meets with loss, we rejoice.
    • But is it good? When that man attains prosperity , what loss have we really suffered?
    • Now, Do consider, the following points! If One attains good
      • 1) let us rejoice (with him) or
      • 2) let us consider ourselves also, as lucky or benefited or
      • 3) let us attain or strive to attain, equal good.
    • Thus, conquer jealousy first.”

    BCS -Para 225

  • Quotation 323

    Quotation 323

    ” What is this sira and who eats it? Do not say of anyone that he is your enemy”.

    Baba wanted to point out to Das Ganu (devotee) that he is the soul, which neither eats nor has any other physical function. And that all souls are in essence one and the same, viz., Paramatma.

    To one who has realised himself as Paramatma, there can be no enemy at all.

    Which means, “The one Vishnu (God) is in you, in me and others; all he endures. Your anger is senseless. See the (same) Atman in every one. “

    LoSB-Chapter 3 of Part II, to Das Ganu Maharaj who had said that “that man is my enemy”, when not getting sira/drink

  • Baba’s standpoint similar to Mahatma Gandhi

    Baba’s standpoint similar to Mahatma Gandhi

    That is ‘Live and let live’- and To unite persons, use common joint formula.

    Mahtama Gandhi (freedom fighter of India) tried to effect a rapproachment between Hindus and Muslims. He started the formula noted below, where Rahim and Ram are put together. He also made his Hindu and Muslim followers repeat the formula or mantra.

    “Raghupati Raghava Rajaram Patita paavana Sitaram,

    Iswara Allah Tere nam, Sabko Sanmati De Bhagavan,

    Rama Rahim Krishna Karim, Sabko Sanmati de Bhagavan.“

    Mahatma Gandhi aimed to familiarise the ears of impartial and co-operatively minded Hindus and Muslims, with a mix of both cultures. This would help both groups to hear each other’s names without losing equanimity.

    This would become easier and inspiring by habit for future generations. That was the great object of Mahatma Gandhi’s formula. Baba added to Gandhiji’s plan of work. He secretly worked on the hearts of all.

    Baba was perfectly neutral and submitted to the peculiar idiosyncracies of his worshippers in order to avoid offending them. Left to himself Baba would have no mark on his forehead. Baba did not believe at all that there is a separate Siva and a separate Vishnu as Gods. ‘To him, there was only one God. It might be called Siva or Vishnu, Vittal, Rama or Datta. Khuda, Khandoba, Devi, Allah or Hari; might all be names given with equal justification’. “A rose by any other name would smell as sweet”.

    If each wants to get on in his own way, he should do so. He should choose the way that suits him best. By all means, let him do so. He should not be hindered. This is the only way to unite all sincere worshippers. Sincere bhaktas’ worship of Sai is the same as the worship of God.

    That is their feeling and according to correct metaphysics and philosophy, there is no difference between the worship of Sai treated as God and the worship of God under any other name or any other form. Both achieve the same ends.

    “In whatever form you surrender to Me, in that form, I respond- BG (4) 11.

    LoSB/Part I: Ch-XIV

  • Karma-The choices we make, that create our state

    Karma-The choices we make, that create our state

    In the cosmic dance of cause and effect,
    Where actions and consequences intersect,
    Karma weaves its intricate thread,
    A tapestry of life, stitch by stitch, it’s spread.

    Not a punishment, nor a reward,
    But a natural law, universally adored    ,
    It teaches us to act with care,
    For every deed reflects, in life’s fair mirror, bare.

    So let us sow seeds of kindness and love,
    And watch as they blossom from below and above,
    For in the end, it’s not about fate,
    But the choices we make that create our state    .

    -By Unknown, but Well Knew

  • Earlier Years at Shirdi VI-Second Impediment

    The second impediment is more interesting. Baba had both Hindu and Muslim features in his body and in his actions and practice, and, HIS mission in life was to unify Hindus and Muslims into one compact mass with common religious, spiritual and worldly interests.

    As he had a Hindu Guru, namely, Gopal Rao Deshmukh alias Venkatesa or Venkusa, he was considered fitted to guide his Hindu followers.

    In order to guide his Muslim followers, initiation into Islamic scripture by a Maulana was essential according to public opinion. So, his destiny had to be fulfilled by his getting a second Guru, a Muslim. Jawar Ali Maulana was a distinguished Maulana of the last century, residing for some time at Rahata. He had extraordinary ability and learning, but had disagreed with his Rahata followers.

    He came to Shirdi and noted that Baba had a large Hindu following who worshipped him at the Mosque. He called upon Baba to come out of the Mosque and asked him whether he knew the Koran and the Shariat. Baba had learnt neither.

    So Jawar Ali Maulana ordered him to accompany him to Rahata and there Baba was living with this Guru for about two months. The Guru initiated him into the mysteries of Islamic spiritual literature.

    Baba did humble seva to this Guru, carrying water pots, fetching faggots, lighting up fire, doing hard physical work, which others would complain of. But in the case of Baba, he accepted his position as the sishya of Jawar Ali with perfect sincerity and underwent with sweet complacency, all the ordeal and the course of training given to him.

    The villagers of Shirdi, headed by Mahlsapathy who were very anxious to have Baba back again permanently settled at Shirdi, requested the Maulana to allow them to take Sai Baba with them. This was agreed to by the Maulana on the condition that with Baba he also should be taken to Shirdi, and that both he and Baba should be fed and supported by the villagers of Shirdi. So both came and lived at the Shirdi Mosque.

    Some time later, Jawar Ali was drawn purposely into a dispute with Devadas, a noted Hindu saint living in a chavadi at Shirdi, and Devadas’s questions cornered Jawar Ali. The latter had to make so many admissions that the surrounding spectators were moved to laughter. Jawar Ali resenting this humiliation left Shirdi and did not return there for long years to come.

    Baba’s worship at the Shirdi Mosque went on and gathered strength. What appeared as the second impediment tended only to increase the devotees’ attachment through Viraha and admiration and helped Baba’s mission. It must be noted here that the worship mentioned here is individual worship, each one going to Baba and placing flowers on his feet and treating him as God, Avatar or Guru.

  • Earlier Years at Shirdi IV- Cure Ailments & His Garden

    At times when he was not absorbed in contemplation, he went about meeting people and noting their ailments. He picked up herbs or got cheap drugs from shops and with their use cured the villagers of their bodily illness.

    His knowledge of medicine and surgery appears to have been extraordinary for he cured not merely snake bite but also leprosy with snake venom and rotting eyes with Bibba. He never accepted any payment for his medical or other services. He also rendered other kinds of services.

    He ploughed up the village common land, the very land on which his Samadhi Mandir now stands, and raised a flower garden thereon. He watered the plants, carrying pots full of water on his own shoulders. He distributed the flowers and leaves freely to various Hindu temples and to Muslim holy places and

    never made any invidious distinction between Hindu and Muslim places of worship. From his supreme realised state, differences of caste, creed, position and learning, were non-existent or meaningless. This is all the history of the early years of Baba.

  • Religious Tolerance

    Baba’s Says about religious tolerance

    Para Number in the Book & About Religious Tolerance

    1. Baba. All Gods are one. There is no difference between a Hindu and a Mohammadan. Mosque and temple are the same. Yet I will respect your (people’s) susceptibilities, and not enter the temple (,as you Mahlsapathy object to the entry).

    Look at Chokamela’s life.

    1. Baba to H.S.D.(who had been just recently talking ill of Christ and Christianity at his own lodgings. “Get away.   Do not massage me.”

    (Again when H.S.D. repented and approached, Baba raised no objection to his massage.)