"I draw to Me, My man from far off or even across the seven Seas to Shirdi, like a sparrow with a string fastened to its feet"-Shirdi Sai Baba, Indian Spiritual Guru-God
Baba began from 1908 to ask for dakshinas (Donations). Formerly, he would refuse offer of rupees to him, saying that he had no need for them.
But from the time that this new tide began, he began to ask his visitors for payments of (even large) sums. Some he would ask for Rs.5, some for Rs.25, and some others for Rs.250.
Baba would not ask for any funds except where he was going to recompense or where the visitor had already been blessed by Dana or Vittal and was bound to pay whom or those God pointed out.
Many sent “vowed Sums” of their own accord, even Rs.6000 . Therefore, Baba easily succeeded in getting as dakshinas in the course of each day varying sums, that totaled up in the evening sometimes to Rs.300 and sometimes to thousands.
In addition to the large crowd of persons who offered Naivedyas [food] of eatables to Baba, it was possible for 200 beggars to be fed everyday by Baba’s bounty and doles. Thus the appearance of a very prosperous durbar was presented at Shirdi from 1909 up to 1918.
It served a purpose, namely, the widening of Baba worship, which had a great purpose behind it. That is why Baba allowed all this to develop his worship.
Till then Baba avoided pomp. He would not even sit on a chair or lie on a cot, but sat and slept upon a sack cloth (gunny mattress) placed on the floor. He would not put on his head the crown or regal dress, when the devotees wanting him to look like a Maharaja/ King brought these for him. Nor would he accept or allow other royal insignia upon his person.
Baba had no possessions, and all these regal paraphernalia mentioned above were kept with Ramakrishna Ayi, and on her death, were held by an association; and finally vested in the Sai Sansthan, formed by the “order of the Ahmednagar District Court in the year 1922“.
When Baba left the body, he had only Rs.16 in his hand and no other property. Hence the Raja upacharas, which would have puffed up or affected other persons, did not affect him. In refusing to own properties or have a palace, he set an excellent example.
To make the congregational worship more advanced and attractive, there was an enthusiastic set gathering at Shirdi.
One Ramakrishna Ayi, a young widow, being highly accomplished, was intent upon using all her gifts and cleverness for developing Sai Baba’s worship. She drew a large number of people to herself and made them more enthusiastic in the cause of Sai Worship
Ramakrishna Ayi introduced silver whisks, silver maces, silver umbrellas, silver candelabras, moons, and artificial gardens to deck the chavadi, where Baba was worshipped on alternate nights. A (ratha) car, a palanquin with silver appurtenances, a horse, and other regal paraphernalia were furnished on her insistence and the insistence of other devotees to make Baba worship run exactly like Vittal worship or the worship of great Acharyas in their mutts.
In his earliest days, even up to 1890, Baba had a youthful love of art and music; and at night he often went to the Takia, the resting place for visiting Muslims.
There he would, with his very sweet and appealing voice, sing songs mostly of Kabir or songs in Persian or Arabic, which the local people could not understand.
He seldom performed the five Namazes, never bending on the knees and rising, as most Muslims do. He was an adept in concentration and he had reached the perfection of Manolaya on the Atman, the merger of the self in the Self. That is why he could say as he did. “Maim Allah Hum ie. I am God.“
His worship never took him away from his social contacts with his neighbours, in relation to whom the key-note of all his thought and activity was service, absolutely selfless service.
Baba, noting Mahlsapathy’s attitude, left the place (Khandoba temple), and went to the gode- neem tree, which he used as his halting place off and on. He went about the village and the surrounding lands and had no particular arrangements for food.
Luckily the village head, Ganapat Rao Patil Kothe and his wife Bayaji Bai, were greatly attracted by Baba’s personality, and from the very beginning of his stay there, they undertook to feed him, even when he was running about. Gradually he gave up roaming and then went about the streets, halted at four or five places and from there collected whatever food was brought to him.
For his stay and sleep, the dilapidated mosque of the village was the only place, and it soon became his residence. He was never for wholly deserting society and living in mountain caves and deserts.
In the case of Sai Baba, his perfect purity, asceticism, general benevolence, harmlessness, non-attachment, and other virtues evoked the respect of the saints like Devadas, Janakidas, Gangagir, Anandanath and Bidkar, that met him; and also of serious and noble minded men like Mahlsapathy and his friends Appa Bhil and Tukaram Darji.
Baba’s nature is well described as unattached and happily roaming about fearlessly and as a help to those in suffering and misery. So Mahlsapathy and his friends regarded Baba as a saint, an Acharya or Guru Deva, long before he exhibited any siddhi power.
However, so far as the general mass was concerned, it was the fact that he turned water into oil that provoked worship. And the worship took the usual form of offering flowers, fruits and scents.
Baba protested and tried to dissuade these worshippers. He asked them to go to their customary objects of worship such as the images they had in their temples and homes. But they would not listen. They felt that he was a saint, a samartha saint. The learned could quote Tukaram’s ‘Sant toch dev. Dev loch sant’ that is, ‘Saints are God. God is saints’.
The Villages told him “You are a Bolte Chalte Dev”, that is, a talking and walking God. The persistence of the mass idea that his siddhis were evidence of divine power, and therefore marked him out as a Guru Deva for worship, could not be combated or resisted.
So, alike in the case of the highly learned pandit, Sri Upasani Baba, as in the case of the uneducated rustics, the ladies of Shirdi, thechamatkars or lilas (play) are the first prompters to worship Sai as a manifestation of divinity. That is how worship begins and grows.
If anybody placed before Him a pice or two (money), Baba purchased oil or tobacco. He was fond of tobacco, for He always smoked a bidi or Chilim (an earthen pipe). Oil was used to fuelling his Dhuni ie. Sacred fire. For Food, the Basic, HE begged, as Mendicant
After getting for Basic Luxury?
Then, some persons thought that they could not see the Saints empty-handed, and they, therefore, placed some copper coins before Baba.
If a pice was placed before Him. He used to pocket it (for the above); if it was a two pice coin, it was ‘returned’ immediately.
At further Level of Income!
Then after Baba’s fame had spread far and wide, people began to flock in numbers; and Baba began to ask Dakshina/Donation from them.
For what: a) To teach the devotees the lesson of charity and to remove their attachment to money and thus to purify their minds -(Baba said, that He had to give back hundred times more of what He received. There are many instances, in which this has happened.)
b) Giving Asking Dakshina also meant like- `Deriving lessons from the book and lodging them in the heart where Baba resides’.
At Final Level –
Baba collected a lot of money by Dakshina, He would distribute the whole amount the same day, as Charity and the next morning He would become a poor Fakir as usual.
When Baba took His Mahasamadhi, after receiving thousands and thousands of Rupees as Dakshina for about ten years, He had only a few Rupees in His possession.
“Out of the amount collected as Dakshina, Baba spent very little for His own sake, and all the rest, He distributed as charity in varying proportions to various persons”.
Para Number in the Book &About His kindness to Criminals
One day in Dassera 1915, Baba said to H.S.D.: “Kaka, in our Durbar, the good and evil alike come. We should regard them impartially; should we not?”
A clerk then came and prostrated before Baba. There was a warrant out for him for having embezzled his master’s money. So his immediate senior officer, who was present at the mosque, thought that he must go and inform the police.
Baba then narrated the incidents about embezzlement and warrant, however concealing the real names and substituting for these, general names like vani, Teli,etc.
Baba to the clerk: “Go and have your meal at once.”
Baba to the senior: “You had better remain here.”
Baba again, to the clerk (who had finished his meal and had a little private conversation with Baba): “You may go away now.”
Baba (detaining the senior, who was afraid that his own superiors might blame him for letting the clerk escape): “Are you afraid?”
Senior: No Baba.
The senior was sent away from Shirdi only after 3 or 4 days. His superiors did not blame him. The clerk surrendered himself and pleaded guilty at the prosecution, evidently following Baba’s advice. The master did not press for a severe sentence and a light punishment was awarded.
Para Number in the Book & About His Watch and Care
(I) Dhulia Bahalkar’s boy’s illness
532. In March 1913, Raoji Balakrishna Upasani Bahalkar’s younger son had high fever for 5 or 6 days.
The doctor gave up hopes. Then R.B.U. prayed to Baba.
Baba, appearing at 2a.m. in his room at Dhulia and applying Udhi to the boy said: “Now, have no more anxiety. In two hours, your boy will perspire. In the morning he will feel better. After he gets well, bring him to me.”
In the morning the boy was better. This was about 6-3-1913.
On 8-3-1913 Shama wrote to Raoji, as follows: ‘Baba said, “I have been to your Dhulia friend’s house”. I (Shama) asked. Who is that friend?
B.: ‘Upasani Bahalkar Raoji, I am daily going to his house. You had better write to him.”
Therefore I have written this letter’
Fifteen days later, Raoji and his son were going to Shirdi. On the way at Kopergaon, the tonga driver was delaying them.
At Arati time, Baba told Shama : “Sharma, wait a bit for the is Arati to start. Your Dhulia friend is coming. The tonga driver is troubling him. On their arrival in time for receiving prasada.’
(After that) Baba (to the boy): “When you were ill, I came to Dhulia. Do You remember ?”
(2) Mahalsapathy – Snakes
533. B: “Bhagat, two serpents are moving about near your house”. Mahalsapathy (who was addressed by Baba as Bhagat, i.e. Bhakta) returning from Dwarkamayi saw one serpent at his own door and another at the potter’s beneath his pillow.
533B.Baba: ‘Bhagat. when you come here to night come with a lamp. You will meet thieves at the village gate.”
Mahalsapathy came that night with a lamp and found a serpent at the gate.
534. A devotee had gone out in the dusk to ease himself. There he heard the rustle of something. Believing it to be a snake, he hurried back to his quarters.
Later he met Baba.
B.: “Am I not in the place, where you go to ease yourself? Why do you fear?
534B Mrs. Manager i.e. Mrs Sadashiv Tarkad of Poona being saved from treading on a snake, merely by intuition.
Abhyam to Mirikar-Snake
535A. Mamlatdar Bala Saheb Mirikar, son of Sardar Mirikar (Dev Exp) was about to take leave of Baba.
B.: “Do you know there is Dwaraka Mayi of ours”. Merikar was puzzled, as he did not know.
B.: “This is Dwaraka Mayi, in which you are sitting; This wards off all dangers and anxieties from her children. Highly merciful is this Masudi Ayi. She is the mother of all those, who place entire faith in her. She will save them, in the hour of danger. Once a person trusts her all his troubles are over.”
B. (then giving udhi. added); “Do you know the elongated gentleman? (Baba extends both his arms at full length and moves one plam like the hood of a cobra). So terrible he is ! But what can it do against the children of Dwaraka Mayi ? If it appears, we shall be merely amused. When the Dwaraka Mayi protects, can the serpent strike?”
Baba ordered Shama to accompany Mirikar. At Chitali, at 9 p.m. that night, Mirikar, Shama and some peons were at the Maruti temple. Mirikar was reading newspapers. Suddenly the peon heard a rustling sound on the newspaper. The peon took a lamp and saw what it was.
A part of Mirikar’s upper cloth was on a newspaper and a serpent lay on that end of the cloth. The peon cried “snake, snake !”and it moved off from Mirikar. People gathered and clubbed it to death. Mirikar was only amused and not terrified.
535B. One day at Shirdi, Baba made dolorous Sankha sound (indicative of coming death) and said “Hallo, Nana is about to die. But will I let him die?”.
At that time N.G. Chandorkar and Lela Sastri were near Poona. They were in a tonga, the horse of which reared and overturned the tonga. N.G.C. and Sastri were in peril of their life. But they picked themselves up and found that they had suffered no injury. When they reached Shirdi, they found that Baba had made the above declaration and had saved their lives.
535C. R.V. Modak feared that a special examination was being held, wherein his appearance might be a means for elevation or the certain means of dismissal on the score of inefficiency. He went to Baba and Baba detained him so as to miss the examination at Bombay.
At parting, Baba said “Go”
R.V.M.: “whither Baba? Home or Bombay?”
Baba: “Go home, your children are waiting for you.”
(4) Abhayam (Ganda) to Buti
536. Nana saheb Dengle (who was good at astrology) told Buti one day that there was Ganda, i e., danger to his life that day. Later both came to Baba.
B.: “what does Nana say? He sees death coming to you, eh? We have no need to fear. Strike! Strike! Let me see how you strike and kill.”
Later Buti went to ease himself and there saw a snake. His servant saw it and lifted up a stone. ‘A stick is safer and better’, said Buti. But before the stick came, the serpent moved away.
V. CONSIDERATION FOR HEALTH
537. Baba found Bala Shimpi on the road side, very ill with no one to attend to him. Baba had begged food in his (B.S’s.) house and was deeply attached to his family.
Baba told Bala Shimpi to go to Nana Saheb Dengle at Nimgoan. Nana Saheb had at that time a dream and Baba in that dream told him to undertake the care of Bala Shimpe,who would go to him. So when Bala went, he was cordially received and looked after by Nana Saheb Dengle.
Para Number in the Book ‘BCS” , About Baba’s consideration for Devotees
(a) For Mother’s Prayer (Haribhav Panse)
524. Haribhav Panse Dahanukar started for Rameswaram against his mother’s will, and she was observing a fast, that should last up to his return. Hearing that her son had stopped at Shirdi with Baba. She prayed thus, “If Baba is a true Sadhu, he should make my son cancel his pilgrimage and send him back to his house.”
(Here) Baba to Haribhav: “Give me Dakshina.”
Baba took from Haribhav the entire railway fare from Shirdi to Rameswaram and back.
Baba to Haribhav: “Go home, Rameswar is starving since you left home. If you do not go now, Rameswar will cease to exist and Badreswar will take its place.”
Haribhav went home and found his mother fasting and learnt of her prayers, which Baba thus granted.
(b) Kusal Bhav’s Pious wishes
525. Baba told H.S.Dixit one day to take a tonga and go to Rahata and fetch Kusal Bhav, a devotee greatly attached to Baba. What was the reason?.
K.B. thought on the previous day that for a long while he had not seen Baba; and that night, Baba came to him in his dream and said “Come to Shirdi”. In the morning K B found that he had no horse for his tonga and so he could not go. He sent his son on foot to Shirdi in his stead. Before the son came .
B.: “Kaka (H.S.Dixit), take a tonga and go to Rahata and bring Kusal Bhav.”
When H.S.D. came to K.B., he pleaded the absence of his horse.
H.S.D.: That is why Baba asked me to take a tonga and bring you in the tonga.
K.B. thereupon paid the visit, he was anxious to pay.
(c) Mavushe’s
526. B. (one day) said: “My stomach in aching.”
Then Mavushe applied a red-hot brick over Baba’s abdomen and then removing it, began pressing Baba’s sides with her hands with great violence. S.B. Nachne, then present, cried out: Hold. Hold. Be more gentle Baba will suffer.
Baba to Nachne: “Get out, do not interfere.”
(d) Baba asked Dada Kelker to get onions from S.B.N’s Mother-in-law (see under Baba’s Justice and Equality) (see 587)
(e)Vadhavkar’s Hunger
527. Sadashiv T. Vadhavkar went to Baba and sat before him. Though feeling hungry, delicacy prevented his mentioning it. A pocket of pedas was brought to Baba. Baba usually touched nothing when it was brought. But on this occasion, he opened that packet and threw one peda into Vadhavkar’s lap.
Vadhavkar retained it in his hand.
Baba: “It is not given to you for merely keeping.”
Then Vadhavkar ate it and his hunger was half appeased. Then Baba flung another peda at him. Vadhavkar held it in his hand, thinking of taking it home.
Baba: “This is not given to you for keeping.”
Vadhavkar ate that up and his hunger was wholly appeased.
Baba did not throw any more pedas.
(f) B.V.Vaiday’s health and safety
528. B V Vaidya in 1911 went with family to Shirdi and at 1 a.m. alighted at Sathe Wada. He took light tiffin (faral), went to bed.
In the morning, Baba (to the people at the Wada, angrily): “My children arrived, none looked after them and you made them upas i.e., eat faral” (With these words baba drove away the Bhaktas from Mosque)
When leaving Shirdi with intent to go Nasik, Vaidya went to Baba and asked leave.
Baba: “Going to Nasik! What for should you go to Nasik! There is plague there. Do not go there. Go back home, taking your little one with you.”
Vaidya took Baba’s photo and gave it to into his hands. Baba touched it and returned it (for worship)
Baba then said ” You had better go now.”
Vaidya and family go into the tonga and arrived at the station just in time to miss the train. They believed they were unlucky and spent some hours at the station for the next train. They arrived at Manmad by the next train and learnt that the previous train, which they would have boarded at Manmad had they arrived earlier, had an accident in which one carriage was smashed.
At the next visit Baba made them overstay their leave. B.. “Be quiet. Do not fear.”
When they returned three days after expiry of leave, they applied for extension of leave to the G.I.P and that was granted without any trouble.
(g) Consideration for Mrs. Pradhan’s baby’s cries
529. Mrs. M.W.Pradhan was doing her puja of Baba at Dwaraka-Mayi and suddenly Baba stopped her.
B.: “Stop. Go to you Wada (lodgings)”.
She stopped and went to her lodgings. There she found her baby was crying. She then comforted it, put it to sleep and came back to Baba. B.: “Now do your Puja.”
Baba had heard the baby’s cries by his Antarjnana, though the lady’s lodgings were far from the mosque. Such hearing is referred to in the well known song. i.e.,
Sai hears even the footfall of an ant.
(h) Purandare’s Obstinacy
530. When a palki was brought and silver ornaments there from were stolen, R.B. Purandhare and his friend were keen on erecting a room or garage, for it next to the mosque on northern side. For erecting a room, R.B.P. was boring some holes in the mosque wall, when Baba was absent. Baba came and ordered him to stop the work. R.B.P. however went on, in spite of Baba’s threats. He went on with the work, not minding his own mealtime.
B.: “See how bad it is. He won’t listen to me. I have to put up with all this.’
Again Baba said: “Go for your meal.”
R.B.P.: Baba, I will not, because you will undo my work in my absence.
Baba : “No, you may go for your meal.”
Then R.B. Purandhare went.
B: “What is to be done? If a child passes stools upon your leg, do we cut off the leg or the child ? We have to put up with it.”
(i) Varde’s Obstinacy
531. Varde : Baba, give me leave to do Satyanarayan Puja at this Mosque.
B.: “You may do it.”
Then Varde went out and brought young plantain trees and put them on all sides of Baba, treating Baba as the image.
Varde. Baba, I have not got money for expenses.
B.: “How much do you want ?”
Varde : Rs2-8-0.
B. (Pointing out Jayakar): “That man has it, borrow it from him.”
Though that was all the money Jayakar had, he had to lend it. And Varde’s Satyanarayana Pooja was finished.
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