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Thanks SSS Trust, Shirdi

"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



Category: Sai Baba

  • Love as Forgiveness

    Love as Forgiveness

    Baba’s Forgiveness:

    • Transforming Initial Displeasure into Blessings: Baba’s “anger” was often a tool for spiritual correction rather than true wrath.
      • Initially enraged at the women who forcibly took the hand-mill to grind wheat, He quickly became pleased by their love and devotion.
      • He allowed Dr. Pandit to apply sandal paste to His forehead, a personal practice usually restricted to Mhalsapati. Baba explained it was because Dr. Pandit saw Him as his own Guru, showing acceptance of sincere devotion despite unconventional acts.
      • He sometimes appeared as “wrath Incarnate.” However, internally, He was “a stream of affection and motherly love.” Baba stated, “He is ever angry with His devotees.”
      • Baba used seemingly harsh words with Haji Sidik Falke. Initially, he prevented him from entering the Masjid and demanded a large sum. This ultimately led Haji to humility and acceptance. After this, Baba treated him with respect and gave him mangoes and money. This showed Baba clearing Haji’s spiritual block related to pride.
      • He confronted a Pandharpur pleader for slandering Him and others behind their backs. Baba directly addressed the pleader’s inner thoughts. “Baba’s remark was aimed at me. It was a hint to me. I should not indulge in reviling or scandalizing others”. This led to the pleader’s sincere reform. It resulted in the riddance of this “evil tendency”.
      • He initially gave Mr. Sapatnekar a harsh “Get out” upon his visit, likely due to Sapatnekar’s prior derision of Baba. Sapatnekar showed genuine penitence and perseverance. Baba then blessed him with a son. He said, “These feet are old and holy, you are care-free now; place entire faith in Me and you will soon get your object”.
      • He similarly dealt with Somadeva Swami, who initially judged Baba by outward appearances (like flags on Baba’s mosque). Baba’s “wild” response exposed the Swami’s inner thoughts, which led to the Swami realizing Baba’s omniscience and transforming into a staunch devotee. The Swami realized “Baba’s wrath was a blessing in disguise”.
      • Baba gently corrected Nanasaheb Chandorkar’s wandering mind. When he was smitten by a lady’s beauty, Baba advised him to let the senses do their work. He cautioned not to meddle with them. Baba also said, “When the heart is pure, there is no difficulty”.
      • When devotees tried to interfere with Mavsibai’s intense abdominal massage of Baba, as they feared she would hurt Him; Baba became enraged. He took hold one end of his Satka with both hands and pressed it in the hollow of His abdomen and other end on fixed on a Post ie. His body could withstand anything. This demonstrated that He permitted devotees to serve Him as they chose, and His “rage soon cooled down”, showing His understanding and forgiveness of well-intentioned but misguided interventions.
  • Sai Baba’s Compassion: Miraculous Tales and Teachings

    Sai Baba’s Compassion: Miraculous Tales and Teachings

    Shri Sai Baba consistently demonstrated gentleness through His actions, teachings, and miraculous interventions.

    Here are several examples illustrating Baba’s compassion and gentleness:

    • Protecting the Village from Cholera: When a cholera epidemic afflicted Shirdi, Baba’s unique remedy involved grinding wheat and throwing the flour on the village border limits. The villagers understood this not as literal wheat, but as Baba grinding the cholera itself to pieces and pushing it out of the village, leading to the epidemic’s subsidence. This shows His compassionate foresight and unconventional methods for collective well-being.
    • Encouraging and Supporting the Author Hemadpant: Hemadpant, the author of Shri Sai SatCharitra, expressed his self-doubt about writing Baba’s biography. Baba, however, blessed him, gave him Udi (sacred ashes), and placed His boon-bestowing hand on his head, assuring him, “I will help him. He is only an outward instrument. I should write Myself My autobiography and satisfy the wishes of My devotees”. This demonstrates His gentle encouragement and complete support for His devotee’s spiritual endeavor.
    • Motherly Love for Disciples: Baba displayed motherly love towards His disciples, akin to a cow’s love for its calf or a human mother’s care for her child. This signifies His deep, selfless, and disinterested affection, always attending to their needs.
    • Tolerance and Protection of Rohilla: Despite the villagers’ complaints about the Rohilla’s loud prayers disturbing their sleep, Baba took the villagers to task and asked them to mind their own business, explaining that the Rohilla’s prayers kept away “Durbuddhi” (bad thoughts). This illustrates His unique way of protecting even those who seemed troublesome, seeing the underlying spiritual effort.
    • Omnipresence and All-encompassing Love: Baba often spoke of His all-pervading nature, stating, “I am the Inner Ruler of all and seated in their hearts. I envelope all the creatures, the movable and immovable world“. He assured devotees that “Nothing will harm him, who turns his attention towards Me”. This reflects His gentle, ever-present protection and boundless love for all.
    • Curing Ailments through Simple Means: Baba cured various diseases through His grace, words, and Udi (sacred ashes).
      • He cured Bhimaji Patil’s severe tuberculosis by telling him his sufferings had ended and instructing him to stay in a specific house, completing the cure through two dreams.
      • He cured Bala Ganapat Shimpi’s malaria by prescribing a “strange recipe” of feeding a black dog rice mixed with curds.
      • He instantly cured Bapusaheb Booty’s dysentery and vomiting simply by saying, “Now take care, you should not purge any more” and “The vomiting must also stop”. He also cured Booty’s cholera with a seemingly fatal remedy of sugared milk with dry fruits, which proved effective due to Baba’s word.
      • He healed a Swami from Alandi’s ear pain by saying, “Alla Accha Karega (God will do good),” which proved true even though the Swami went for an operation.
      • He relieved Madhavrao Deshpande’s piles and Gangadharpant’s stomach-pain by simple words and touch, and Nanasaheb Chandorkar’s stomach-pain with a sweetmeat.
      • He cured a doctor’s nephew of tubercular bone-abscess with Udi and His loving glances.
      • He cured Dr. Pillay’s excruciating guinea-worm pain by telling him to be fearless and allowing Abdul’s accidental step to expel the worms.
      • He cured Shama’s sister-in-law of bubonic plague by sending Udi and giving instructions not to go out, leading to her complete recovery overnight.
      • He dissolved a stone in the bladder of a Harda gentleman with Udi mixed with water.
      • He ensured a painless delivery for a Bombay lady by her praying to Him and consuming Udi-mixture, despite a stillborn issue according to fate.
      • He transformed Harishchandra Pitale’s epileptic son by just seeing him, leading to the boy recovering within half an hour.
    • Acceptance of Offerings and Devotion: Baba lovingly accepted offerings made with devotion, regardless of their monetary value.
      • He accepted Mr. Cholkar’s small offering of sugar-candy wholeheartedly, knowing his secret vow of abstaining from sugar in his tea to save money for the trip.
      • He knew when devotees sincerely intended to offer something and would remind them or their friends if forgotten, showing His acceptance of their inner devotion.
    • Teaching Non-duality (“See God in All Beings”): After Mrs. Tarkhad fed a hungry dog, Baba told her, “Mother, you have fed Me sumptuously up to my throat, My afflicted pranas (life-forces) have been satisfied. always act like this… The dog which you saw before meals and to which you gave the piece of bread is, one with Me, so also other creatures… I am roaming in their forms. He, who sees Me in all these creatures is My beloved“. This profound teaching highlights His compassion for all life.
    • Humility and Selflessness: Despite being God Incarnate, Baba allowed Nanavalli to take His seat without displeasure.
    • Guidance in Spiritual Practices: Baba did not prescribe difficult yogic practices but emphasized the easiest path of remembering “Sai, Sai” to remove shackles and attain freedom. He tailored His instructions to individual needs, advising some to remember God’s name, others to hear His Leelas, and some to study scriptures.
    • Patience and Understanding with Devotees’ Flaws: He handled Haji Sidik Falke’s initial pride and inability to enter the Masjid by seemingly harsh words, which ultimately led to the Haji’s humility and acceptance. He used a unique method to make the Ramadasi understand non-attachment by seemingly forcing a book dispute with Shama.
    • Reading Minds and Fulfilling Desires: Baba’s omniscience allowed Him to know the innermost thoughts and desires of His devotees and address them directly.
      • He knew Lakhamichand’s private thoughts about buying guavas and taking a loan for His darshan, and then made an old woman sell him the fruits and offer the rest on her behalf. He also knew Lakhamichand’s hunger and back pain; so offer food.
      • He knew Damu Anna’s secret thoughts about speculative business and gently dissuaded him, saving him from financial ruin. He also granted Damu Anna’s wife four sons and four daughters, going against astrological predictions, by giving her four mangoes as Prasad.
      • He fulfilled Mrs. Tendulkar’s dream of her son passing his medical examination despite unfavorable astrological predictions, emphasizing faith over external influences.
      • He also blessed Mr. Tendulkar with a higher pension than anticipated after Mrs. Tendulkar’s dream.
    • Interventions to Avert Calamities: Baba often intervened to prevent harm to His devotees.
      • He warned Balasaheb Mirikar about a “Lamba Bava” (serpent) before his trip, and the serpent was later killed, averting the danger.
      • He reassured Bapusaheb Booty about an astrologer’s prediction of danger to his life, and a snake that appeared later was killed before it could harm him.
      • He saved Amir Shankar from a snake near his bed by timely warning and intervention.
      • He cured Shama of a poisonous snake-bite with powerful words, diverting the poison’s spread.
      • He saved Mr. Ambadekar from committing suicide by making him read a relevant story in a book that deterred him.
    • Teaching Dharma through Experiences: Baba often used everyday incidents to impart spiritual lessons. He patiently corrected the Pandharpur pleader’s habit of slandering others by directly addressing his inner thoughts, leading the pleader to reform.
    • Respect for Devotees’ Sentiments: He allowed devotees to worship Him as they pleased, even if it meant temporary ‘anger’ to correct their understanding.
    • Sacrifice for Devotees: A poignant example of His compassion is when He sacrificed His own life to save Tatya Kote Patil’s life, fulfilling an earlier prophecy that Tatya would pass away, but Baba took his place.
    • Blessing with Liberation at the Time of Death:
      • He guided devotees like Sannyasi Vijayanand by making him read sacred texts, ensuring his “Sadgati” (salvation) at the time of death.
      • He also blessed Balaram Mankar to leave the world in His presence and stated that
      • Tatya Noolkar “won’t be reborn” after his passing.
      • He also showered flowers on Megha’s body and arranged funeral rites after his death, showing His deep affection.
    • Compassion for Animals:
      • Baba showed immense compassion for animals, as evidenced by His buying two goats for a seemingly exorbitant sum, and then revealing their past lives and their previous enmity, explaining His desire to feed them out of pity.
      • He also taught not to kill creatures, stating “God lives in all beings”.
    • Honoring the Ancestral Faith: When Mr. Pitale’s son suffered from epilepsy, Baba’s intervention not only cured the child but also reminded Mr. Pitale of his father’s devotion to Akkalkotkar Maharaj, leading him to understand Baba’s omnipresence and continuity of divine grace across different saints.
    • Ensuring Comfort of Devotees (e.g., Fasting): Baba never fasted himself and disapproved of others doing so, emphasizing that spiritual progress cannot be attained on an empty stomach. He gently made Mrs. Gokhale, who intended a three-day fast, cook and eat Puran Polis, addressing both her spiritual intent and physical well-being.
    • Acceptance of all beings, regardless of their nature: Baba embodied non-duality and saw no difference between castes or even between humans and animals. He ate with Fakirs and did not mind dogs touching His dishes.

    In essence, Sai Baba’s compassion and gentleness were not merely passive qualities but active forces that manifested in His daily interactions, teachings, and miraculous interventions, always aimed at the temporal and spiritual welfare of His devotees and all creation.

  • Shirdi Sai Baba temples  in UK

    Shirdi Sai Baba temples  in UK

    These Sai Baba Temples in UK, including Prayer Centers, offer important spaces for worship, spiritual practices and community interaction.

    Readers are invited to share their experiences and offering any updates the temple information. Such contributions are essential in ensuring the directory remains a reliable and beneficial tool for the broader Sai community.

    🛕 Shirdi Sai Baba Temple Association of London (SHITAL) Website

    Temples (with daily aarti & services):
    1. Wembley, London:
    Union Hall, Union Road, Wembley, Middlesex, HA0 4AU.1 Map
    Phone: 020 8902 2311

    2. Leicester:
    18 Melton Street, Leicester, LE1 3NB. Map
    Phone: 0116 367 1833

    3. Reading:
    44 West Street (next to Primark), Reading, RG1 1TZ_ Map
    Phone: 0118 959 1084

    🛕 Additional Shirdi Sai Baba Temples & Organizations

    1. Shirdi Sai Baba Temple Milton Keynes, 12 Winchester Cir, Kingston, Milton Keynes MK10 0BA Map
    2. Shirdi Sai Temple, 122 Ley Street, Ilford IG1 4BX. Map
    3. Sai Dham, Nottingham, Situated at 75–79 Egypt Road, Nottingham. Map
    4. Sree Sai Baba Shrine, Dudley Rd E, Tividale, Oldbury B69 3DU. Map
    5. Granite Shirdi Baba, 65 Downham Rd, London N1 5AH. Map


      World Shirdi Sai Baba Organisation (UK):
    6. Shirdi Sai Baba Temple – London, East Ham, 298 High St N, London E12 6SA. Map
    7. Shirdi Sai Baba Temple – London, Forest Gate: 370A Romford Road, E7 8BS .Map

    II. You can also click the following link to get a Map list of around 10 SAI BABA temples or Prayer Centers in United Kingdom.

    https://maps.app.goo.gl/N3h4LQA66jTDrqWw7

    Please click the link, check the reviews, ensure the correct route, and cross-check the timing without fail.

    III. Decide the suitable Sai Temple and

    Go there, sit and do meditation; and feel the eternal bliss.

    IV. OM SAI BABA, GUIDE AND BLESS YOUR CHILDREN, please.

    PS: 1. This list is for informational purposes only. We are not sponsoring. Check before proceeding.

    2. If this above List/link hasn’t included any Sai Baba Temple or Prayer Place you know in UK, please add it to Google Maps. Then send that Google Map link with Temple’s Name, Address and other details to us.

    3. For any such addition, correction or deletion in the above list, inform us here.

  • Complete surrender to the Guru involves

    Complete surrender to the Guru involves

    Complete surrender to the Guru encompasses several dimensions, as elucidated in the Shri Sai Sat Charitra:
    Devotion and Remembrance: This entails a total surrender of oneself while consistently recalling the Guru’s presence, with the necessity of continually chanting the Guru’s name.
    Seeing the Guru in all beings: Engaging in meditation on the Guru allows one to perceive Him within every being, thereby bestowing eternal bliss. A true devotee regards every Guru as Krishna.
    Lack of Egoism: This principle mandates the relinquishment of pride and ego, thereby surrendering to the Guru who resides within one’s heart. The removal of egoism and the complete trust in the Lord liberates one from worldly constraints.
    Service: True surrender requires Sarvaswa Sharangati (total surrender) to the Sad-guru, where one must recognize that they are not the sovereign of their own body; rather, the body belongs to the Guru and exists solely to serve Him.
    Faith and compliance: A disciple’s duty and dharma necessitate implicit and prompt adherence to the Guru’s directives.
    Channeling Senses to the divine: Prior to indulging the senses, mind, and intellect in their respective pursuits, it is incumbent to remember the Guru; such remembrance serves as an offering to Him.
    Experiencing Oneness: The individual who approaches the Guru achieves oneness with Him, akin to a river merging with the sea.
    Desirelessness: The Guru liberates His devotees from desires, rendering them free.
    Love: The Guru desires nothing but love for all sentient beings. Genuine love requires earnest affection; thus, where there is true yearning and feeling, God reveals Himself.
    Mindfulness: Regularly chanting the Guru’s name and engaging in meditation fosters the ability to perceive Him in all beings, which in turn grants eternal bliss. A definitive indication of this practice is the attainment of a calm and peaceful mind.

  • Can we follow other Gods?

    Can we follow other Gods?

    In BG VII(7) 21-2, Sri Krishna said “In whatever from people surrender to Me, in that very form, I serve them. Every one following his own form of worship is really following My worship’.

    God can be approached under any name and in any manner, and

    Mahlsapathy (Baba’s closest devotee),

    • though sticking to the idea that Khandoba was his God,
    • derived the advantage of getting all his
    • other needs safeguarded and provided as far as possible
    • by Baba acting as his Providence.

    Other bhaktas also

    • who have their own particular forms, who however note the need or importance of food, shelter and other things for themselves and their familes, being provided by Baba
    • would be thus encouraged by Mahlsapathy’s example to seek Baba and place themselves under his protection.
    • Baba never interfered with
      • anybody’s orthodoxy or religious worship, and
      • the orthodox now in various places need not have any fears about the loss of their existing spiritual position by contacting Baba.
      • All the while, they would get unconscious expansion and refinement of their idea of God and Gods, and become ready for reaching the “Ekam Sat-That which exists is One”

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  • Study materials available to Foreigners, interested in Shirdi Sai Baba.

    Study materials available to Foreigners, interested in Shirdi Sai Baba.



    Foreign individuals seeking to understand the life, teachings, and global influence of Shirdi Sai Baba have access to a wide array of study materials.

    1. Academic Works

    Academic studies offer a structured, critical, and contextual understanding of Shirdi Sai Baba, often distinguishing historical facts from hagiographical embellishments.

    As per (Thanks) Oxford Bibliographies:-

    Academic study of Shirdi Sai Baba has emerged within the past several decades as scholars of religion in South Asia began to engage in a wide array of studies of popular saints and gurus;

    and as they observed the rapid growth in devotion to Shirdi Sai Baba in particular within the Indian subcontinent and, eventually, beyond India.

    White 1972 provided the first academic analysis of Shirdi Sai Baba, noting his growing popularity in western India and attributing it to the unifying bond created between Sai Baba’s devotees, a bond that crosses distinctions of caste, class, and social status.

    Antonio Rigopoulos 1993 is the first book-length academic study of Shirdi Sai Baba, which presents a biography of Sai Baba in the first half that draws upon Hindu-authored hagiographies, and presents Sai Baba’s key teachings in the second half with an emphasis on interreligious tolerance.

    Warren 2004 includes a valuable translation of the diary kept by Abdul Baba, a Muslim follower of Sai Baba in Shirdi, and draws upon that to present an interpretation of Sai Baba as a Muslim fakir who traveled the Sufi path.

    McLain 2016 traces Shirdi Sai Baba’s rise from small village guru to global phenomenon, using a wide range of textual, material, and visual sources to investigate the different ways that Sai Baba has been understood and the reasons behind his skyrocketing popularity among Hindus in particular.

    The edited collection Srinivas, 2022 provides insight into the worship of Sai Baba beyond the village of Shirdi in the early twentieth century, with essays that examine more contemporary worship at multiple sites within India as well as in Asia and Africa.

    Several articles also make valuable contributions to the study of Shirdi Sai Baba:

    Hardiman 2015 analyzes the miracle healing cures associated with Sai Baba and the relationship between his spiritual power and secular science;

    Rigopoulos 2012 analyzes some of Sai Baba’s miracles in connection with yoga powers;

    Vicziany 2016 examines the worship of two syncretic figures, Shirdi Sai Baba and Haji Ali, in the city of Mumbai, India; and

    Loar 2018 compares the hagiographies of Shirdi Sai Baba that were written by two of his Hindu followers, Dabholkar and Narasimhaswami.”- Thanks Oxford for your article at www.oxfordbibliogrsphies.com.


    Cambridge University

    Cambridge University have explored aspects of Sai Baba’s life and the movement he inspired.

    1. Academic Research and Publications:
    * Cambridge Core: Cambridge University Press has published academic works that discuss Shirdi Sai Baba and the broader Sai Baba movement.
       * Smriti Srinivas’s article, “Sai Baba: The Double Utilization of Written and Oral Traditions in a Modern South Asian Religious Movement,” published in Diogenes, examines the origins of the Sai Baba movement rooted in Shirdi Sai Baba.
       * Another article in Comparative Studies in Society and History titled “Miracle Cures for a Suffering Nation: Sai Baba of Shirdi” explores his popularity and perceived ability to provide miraculous cures.
       * The “Cambridge Companion to New Religious Movements” features a chapter by Tulasi Srinivas on the Sathya Sai Baba movement, which originated from Shirdi Sai Baba’s legacy.
    * Cambridge University Library: Kevin R.D. Shepherd, a British author, conducted private research at Cambridge University Library for twelve years, focusing on the history of religions and philosophy. He has authored books such as “Sai Baba of Shirdi: A Biographical Investigation” and “Investigating the Sai Baba Movement.”
    2. Perspectives on Shirdi Sai Baba:
    * Syncretism: Some scholars highlight Shirdi Sai Baba’s image as a unifying figure between Hindu and Muslim traditions, emphasizing the composite nature of Indian culture in the growth of his devotion.
    * Miracles and Faith: His devotees often attribute miraculous abilities to him, which contributed to his widespread popularity. Academic analysis has also focused on these aspects.
    * Historical Context: Research connects the rise of Shirdi Sai Baba’s popularity with the Indian nationalist movement and the search for unifying symbols.
    3. Mentions in Other Contexts:
    * Sathya Sai Baba: Sathya Sai Baba of Puttaparthi, and his movement have also been subjects of academic study, including publications by Cambridge University Press.
    * Educational Initiatives: Cambridge University Press has collaborated with Indian educational institutions for programs like the “SAI-Cambridge Reading Quest,” although this is related to language skills development and not directly to the study of Sai Baba.
    While Cambridge University’s press has published scholarly articles and books that analyze his life, teachings, and the socio-religious movements associated with him. Individual researchers connected to the university have also contributed significantly to this field of study.


    Teachings and Philosophy

    Social and Cultural Significance

    • Karline McLain’s Be United, Be Virtuous: This work investigates the role of Sai Baba’s teachings in promoting religious harmony and examines the movement’s cultural impact within Indian society.
    • Edited Volumes (e.g., Devotional Spaces of a Global Saint): These collections often feature contributions that analyze the institutional development of the Sai Baba movement and its place in the lives of modern devotees.

    Miracles and Belief Systems

    • Analytical Perspectives on Miracles: Academic literature explores the narrative function of miracles in constructing Sai Baba’s authority, examining their sociological and psychological dimensions and drawing comparisons with miracle traditions in other religions.

    Global Spread and Contemporary Practices

    • Studies on Globalization: Scholars analyze how Sai Baba’s devotion has transcended geographic boundaries, highlighting the establishment of temples and devotional practices in international contexts.
    • Media and Technology: Contemporary research considers how digital media platforms are employed to maintain global devotional networks and disseminate teachings.

    Methodological Approaches

    Engagement with academic resources introduces foreign learners to various methodological frameworks—historical criticism, sociology of religion, and anthropology—that enable a comprehensive and critical study of religious figures and movements.

    2. Devotional and Informational Websites

    In addition to academic works, several online platforms provide accessible resources tailored to the needs of international devotees.

    Websites for International Devotees (e.g., shirdisaibaba.international)

    • Curated Publications: These platforms offer English-language articles, news updates, and publications, suited for global audiences.
    • Translations of Key Texts: They often provide details of translated versions of significant devotional texts and biographies.
    • Community Engagement: Discussion forums and community pages offer a space for interpretation, Lists of Sai Baba temples in countries like the USA, UK, Canada, Singapure, Dubai…and sharing of experiences, reflecting the living tradition of Sai Baba devotion.

    Official Temple Trust Website (sai.org.in)

    • Authoritative Information: Offers official narratives, details of temple rituals, and historical overviews from the perspective of the temple trust.
    • Online Resources: Includes downloadable material, videos, and frequently asked questions, all primarily in English, facilitating introductory-level engagement.

    3. Key Considerations for Foreigners

    Language Accessibility

    The wide availability of English-language materials—both academic and devotional—greatly enhances accessibility for non-Indian audiences.

    Multiple Perspectives

    A balanced approach that includes both academic and devotional materials provides a more nuanced and comprehensive understanding of Shirdi Sai Baba.

    Cultural Context

    Academic studies help situate Sai Baba within the broader Indian religious and cultural milieu, an essential context for foreigners unfamiliar with the subcontinent’s spiritual traditions.

    Critical Engagement

    By engaging with academic sources, foreigners are encouraged to critically examine the narratives surrounding Sai Baba, differentiating between historically substantiated facts and devotional interpretations.


  • Control senses to increase lifespan.

    Control senses to increase lifespan.

    With determination, man can touch the sky and conquer the world. But today man is losing this strength. What is the reason for this?

    He is losing his mastery over the senses. The more sensual he is, the lesser is the lifespan.

    Today’s man is losing his physical strength and consequently destroying his inner strength completely. To remain immortal and retain youth, the power of the senses should be developed by controlling them.

    There should be no body-attachment. If on one hand, man loses control over the senses and on the other hand, he develops body-attachment, then what will be his plight? 

    These two can be compared to two holes in a pot filled with water. Water is filled in such a pot, which gets drained.

    Similarly, the pot of our heart is filled with nectarous grace of God. Man has to foster his heart. But without forbearance and sympathy, he has drilled holes into it. Consequently, his lifespan has decreased.

    In this limited life span,

    what good deeds can he do? How can he work for the welfare of the society? God-given strength should be utilized properly by Satsangam (Good Company), by Satpravartana (Good conduct) and by Seva (Service). Only then can your strength improve.

    – Puttaparti Satya Sai Baba in the Divine Discourse, Oct 02, 2000.

  • Where certain actions or entities are considered better than others

    Where certain actions or entities are considered better than others

    1. A human body is better than other bodies
      • Despite its filth, mucus, and susceptibility to decay, disease, and death, the human body’s special value lies in its capacity to acquire knowledge and attain God-vision, which is impossible in any other birth.
    2. Love is better than intelligence-
      • The pure love of Shirdi women, despite their ignorance, inspired them to compose poems, implying that love is more inspiring than intelligence.
    3. Giving food is better than other charities-
      • While other charities like giving away wealth, property, and clothes require some discrimination, offering food requires no such consideration.
      • Also, the merit of feeding lame, crippled, blind, and diseased paupers is much greater than that of feeding able-bodied persons and relations.
    4. Butter-milk (Leelas) is better than Milk (Darshan)-
      • If one desires to see Sai Baba’s but they did not get any opportunity of taking His darshan, their quest for milk (darshan) will be, to a great extent, satisfied by the butter-milk (Leelas).
    5. Remembering and chanting Hari’s and Guru’s name confers salvation is better than getting the powerful Bhakti of the Nathas-
      • one Madhavarao did not like Kakasaheb’s pessimistic attitude of how to get the powerful Bhakti of the Nathas, as he said, ‘has not Baba told us authoritatively that remembering and chanting Hari’s and Guru’s name confers salvation? Then where is the cause for fear and anxiety?’
    6. The observance of the vow of silence is the best way of praising the Sad-guru-
      • In reality, the observance of the vow of silence is the best way of praising the Sad-guru.
    7. Having recourse to Sai Baba’s Feet and surrendering to Him is the best luck-
      • The best luck is to get an opportunity to have recourse to Sai Baba’s Feet and surrender to Him, than any other
  • Don’t entertain the sense of doership

    Don’t entertain the sense of doership

    Once Shri Vasudevanand Saraswati, known as Shri Tembye Swami, camped at Rajamahendri (Andhra State) by the river Godavari. He was a devoted Jnani and Yogi Bhakta of God Dattatreya.

    Mr. Pundalikrao, a pleader from Nanded, visited him with friends, during which they mentioned Shirdi and Sai Baba.

    The Swami bowed when Baba’s name was spoken. He gave Pundalikrao a coconut. The Swami asked him, to offer it to Baba, with his regards. He also wanted Pundalikrao, to remind Baba to remember him.

    The Swami noted that he usually does not bow to others, but made an exception here. Pundalikrao agreed to take the fruit and message to Baba.

    A month later, Pundalikrao and his friends traveled to Shirdi with the coconut. They stopped at a rivulet for water. Feeling hungry, they broke the coconut. They mixed it with their Chivda, making it tastier. Unfortunately, this was the coconut, meant for Baba.

    When Pundalikrao reached Shirdi, he remembered the coconut and felt guilty. He saw Baba, Who already knew about the coconut and asked Pundalikrao, to give the items from his brother -swami.

    Pundalikrao confessed his negligence. He sought forgiveness and offered to replace the coconut.

    Baba declined his offer, saying its value was far greater than an ordinary one.

    Baba also added- “

    • Now you need not worry yourself any more about the matter.
    • It was on account of my wish that the coconut was entrusted to you.
    • Ultimately it was broken on the way.
    • Why should you take the responsibility of the actions on you?
    • Do not entertain the sense of doership in doing good, as well as for bad deeds; be entirely prideless and egoless in all things and
    • thus your spiritual progress will be rapid
  • Qualities That Define a True Sadguru

    Qualities That Define a True Sadguru

    who is Guru:

    • He who teaches us Veda and Vedanta or the six Shastras (systems),
    • He, who controls the breath, or
    • brands his body with Mudras (metallic marks of Vishnu’s weapons) or
    • gives pleasing discourses regarding Brahma.
    • he who gives mantras (sacred syllables) to the disciples and
    • orders them to chant the same a certain number of times,
    • but does not assure them any result in a definite time.
    • He who by his spacious wordy knowledge, explains beautifully the Ultimate Principle,
    • but has himself got no experience or self-realization is not a Sad-guru.
    • How can he, who is himself devoid of self-realization, give it to the disciples?

    Who is SadGuru:

    • But He, who by his discourse creates in us,
    • a distaste for the enjoyments of this world and
    • the next, and gives us a taste of self-realization.
    • who is well-versed in both the theoretical and practical knowledge (self-realization) deserves to be called a Sad-guru.

    • He is never restless nor ruffled.
    • He has no pride of his learning.
    • The poor and the rich, the small and the great are the same to him.

    • A Sad-guru does not, even in his dream, expect any service or profit from his disciples.
    • On the contrary, he wishes to serve them.
    • He does not think that he is great and the disciple small.
    • Not only he loves him, as his son but regards him, as equal to himself or as Brahma.
    • The main characteristic of a Sad-guru is that he is the abode of peace.