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"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

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Category: Power

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  • 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.
  • Promoting Love

    Promoting Love

    Sai Baba actively promoted love and unity, both among his devotees and towards animals, through his teachings, actions, and the examples he set. Here’s how the sources illustrate these aspects:

    • Unification and Harmony:
      • Sai Baba worked towards the unification of communities, particularly Hindus and Muslims.
      • He celebrated Hindu festivals like Rama-Navami with all due formalities.
      • He also permitted the ‘Sandal’ procession of Mahomedans and allowed Muslims to offer prayers (Namaj) in his Masjid. This demonstrated his disregard for religious distinctions and his wish for communal harmony.
      • His constant advice was that “Rama (the God of the Hindus) and Rahim (the God of the Mahomedans) were one and the same.” He emphasized that their devotees should not quarrel. Instead, they should “join hands and bring both the communities together” for national unity.
    • Fostering Unity and Eradicating Duality: Baba emphasized the importance of dissolving the sense of difference between individuals and with God.
      • He explicitly stated, “Demolish the wall of difference that separates you from Me; and then the road for our meeting will be clear and open. The sense of differentiation, as I and thou, is the barrier that keeps away the disciple from his Master, and unless that is destroyed the state of union or atonement is not possible“.
      • This teaching directly supports universal love by promoting the realization of oneness.
    • He also encouraged his devotees to love their Guru with whole-hearted affection. He advised them to surrender completely. He suggested prostrating reverentially before Him to attain this unity.
    • Direct Instruction on Conduct:
      • Baba provided invaluable general advice for interacting with others:
      • “If any men or creatures come to you,
        • do not discourteously drive them away,
        • but receive them well and treat them, with due respect.
      • 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 to strangers for sitting and resting“.
      • This emphasizes hospitality, compassion, and respectful treatment of all.
    • Discouraging Slander and Gossip: Baba strongly disliked slander.
      • He stated, “He who carps and cavils at others, pierces Me in the heart and injures Me, but he that suffers and endures, pleases Me most“.
      • In one instance, he corrected a slanderer by pointing to a pig eating filth and comparing the slanderer’s actions to the pig’s,
      • thereby teaching a powerful lesson against reviling others.
    • Personal Relationships and Care: Baba demonstrated deep personal love and care for his close devotees.
      • He shared his dormitory with Tatya Kote Patil and Bhagat Mhalsapati for 14 years, showing immense affection and intimacy.
      • He loved Khushalchand of Rahata and “watched his welfare, day and night,” even visiting him.
      • He exhibited “motherly love” towards his disciples, knowing their wants and feeling boundless joy when they were adorned.
      • He ensured the proper execution of religious functions in devotees’ homes, even attending a dinner in Mr. B.V. Deo’s house through an appearance.
      • His “anger” was often a disguise for blessings or tests, as seen
        • when he appeared enraged with the women grinding wheat but later smiled at their devotion, or
        • when he seemingly scolded Haji Sidik Falke only to then show him great favor.
    • He sometimes appeared in dreams or visions to guide and comfort his devotees, like the instance of Hemadpant’s Shimga dinner.
    • Importance of Guru-Disciple Relationship: Baba emphasized
      • complete surrender and unwavering faith in the Guru, assuring that such
      • devotion leads to spiritual progress and self-realization. This deep bond fosters profound love and trust.
    • Saints, like Baba and Shri Tembye Swami, are shown to love each other with “fraternal affection,” indicating a wider spiritual family bound by love.

    Promoting Love with Animals:

    • Oneness with All Creatures: Sai Baba explicitly taught the principle of seeing God in all beings, including animals. When Mrs. Tarkhad fed a hungry dog, Baba told her, “The dog which you saw before meals and to which you gave the piece of bread is, one with Me, so also other creatures (cats, pigs, flies, cows etc.) are one with Me. I am roaming in their forms. He, who sees Me in all these creatures is My beloved. So abandon the sense of duality and distinction, and serve Me, as you did today“. This is a profound teaching that directly connects compassion for animals with devotion to God.
    • Compassion and Non-violence: Baba’s conduct consistently demonstrated compassion for animals. He never drove away dogs, cats, or crows that ate from his food pot, indicating his acceptance and care for them. He also gave a clear opinion on the killing of serpents, stating, “God lives in all beings and creatures, whether they be serpents or scorpions… So we should take pity and love all creatures, leave off adventurous fights and killings and be patient. The Lord (God) is the Protector of all“.
    • Reminiscences of Past Lives: In a remarkable instance, Baba purchased two goats for a significantly high price, explaining to his surprised devotees that these goats were formerly two human brothers who had fought bitterly and killed each other. He bought them out of pity, fed them, and then returned them. This story highlights Baba’s boundless love and compassion for all creatures, acknowledging their karmic journeys.
    • Protection of Animals:
      • Baba saved his devotees from potential harm from animals like snakes,
      • sometimes by foretelling the danger and
      • other times by direct intervention,
      • but he always advised against killing them,
        • emphasizing universal love and the divine presence in all creatures.
      • Even a fierce tiger was drawn to his feet and found a blessed end in his presence, demonstrating Baba’s all-encompassing mercy towards even wild animals.
  • Baba’s Compassion and Love

    Baba’s Compassion and Love

    Shirdi, Shri Sai Baba’s life is a testament to His boundless compassion, profound gentleness, and unwavering selflessness. He consistently demonstrated these qualities through His actions, teachings, and interactions with His devotees. Here are instances:

    Baba’s Compassion:

    • Protection from Epidemics: Baba displayed compassionate foresight by grinding wheat and having the flour thrown on the Shirdi village borders to curb a cholera epidemic.
      • Villagers understood that He was not only grinding wheat.
      • He was also grinding the cholera itself to pieces. This act pushed cholera, out of the village. This led to the epidemic’s subsidence.
    • Encouragement of Hemadpant: When Hemadpant expressed self-doubt about writing Baba’s biography,
      • Baba gently encouraged him. He blessed him with Udi (sacred ashes) and placed His boon-bestowing hand on his head.
      • Baba assured,
        • “I will help him.
        • He is only an outward instrument.
        • I should write Myself My autobiography and
        • satisfy the wishes of My devotees”.
        • This shows His desire for devotees’ spiritual growth and His loving support.
    • Motherly Love for Disciples: Baba exhibited a unparalleled motherly love towards His disciples. He was always attending to their needs. Sadgurus like Baba have this peculiar and extraordinary love for their disciples.
      • All-Embracing Love and Tolerance:
        • Baba’s all-embracing love was evident in His defense of the Rohilla, who disturbed villagers with loud prayers.
        • Baba took the villagers to task, explaining that the Rohilla’s prayers kept away “Durbuddhi” (bad thoughts),
        • thus protecting even those perceived as troublesome.
    • Omnipresence and Constant Protection: Baba’s statement: “I am the Inner Ruler of all and seated in their hearts. I envelope all the creatures, the movable and immovable world.“
    • Curing Ailments through Grace: Baba cured numerous diseases without using conventional medicine. He did so through His Grace, Words, or Udi. This demonstrated His compassion for the suffering. Examples include:
        • Bhimaji Patil’s severe tuberculosis, cured by Baba’s words of hope and mercy, through two dreams.
        • Bala Ganapat Shimpi’s malaria, cured by instructing him to feed a black dog, with rice mixed with curds.
        • Bapusaheb Booty’s dysentery and vomiting, instantly cured by Baba’s command, “Now take care, you should not purge any more” and “The vomiting must also stop”. He also cured in another time, Booty’s cholera with a seemingly fatal remedy, effective due to Baba’s word.
        • A Swami from Alandi’s ear pain, relieved by Baba saying, “Alla Accha Karega (God will do good)”.
        • Madhavrao Deshpande’s piles and Gangadharpant’s stomach-pain, cured by simple words and touch, and Nanasaheb Chandorkar’s stomach-pain with a sweetmeat.
        • A doctor’s nephew of tubercular bone-abscess, cured with Udi and Baba’s “loving glances”.
        • Dr. Pillay’s excruciating guinea-worm pain, relieved by Baba’s command to be ‘fearless’ and allowing an accidental step on the wound, to expel the worms.
        • Shama’s sister-in-law’s bubonic plague, cured overnight by sending Udi and giving instructions.
        • A Harda gentleman’s bladder stone, dissolved with Udi mixed with water.
        • A Bombay lady’s painless delivery, despite a stillborn issue, by her praying to Baba and consuming Udi-mixture.
      • Acceptance of Sincere Offerings: Baba lovingly accepted offerings made with devotion, such as
        • Mr. Cholkar’s small offering of sugar-candy, knowing his secret vow to save money for his trip by abstaining from sugar.
        • He knew devotees’ sincere intentions,
          • even reminding them if they
          • forgot to offer something,
          • demonstrating His acceptance of their inner devotion over the material value.
      • Teaching Non-duality through Action: Baba profoundly taught the principle of “See God in all beings”
        • when He told Mrs. Tarkhad, “Mother, you have fed Me sumptuously… 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 practical demonstration encouraged compassion for all life.
      • Drawing Devotees and Fulfilling Desires: Baba had an incredible ability to draw devotees to Shirdi, “like a sparrow, with a thread tied to its feet.” He was omniscient and knew their innermost thoughts and desires. Often, His compassion led Him to fulfill them. Examples include:
          • Knowing Lakhamichand’s taking a loan for his darshan and forgetting to buy guavas, but arranging for an old woman to sell him the fruits.
          • Knowing Damu Anna’s secret thoughts about speculative business and gently dissuading him, saving him from financial ruin. He blessed Damu Anna’s wife with four sons and four daughters, by gave her four mangoes as Prasad. This act overrode astrological predictions.
          • Fulfilling Mrs. Tendulkar’s dream of her son passing his medical examination despite unfavorable astrological predictions, emphasizing faith. He also blessed Mr. Tendulkar with a higher pension after a dream.
          • Ensuring painless death and salvation (Sadgati) for devotees like Sannyasi Vijayanand, Balaram Mankar, and Tatya Noolkar; Even showering flowers on Megha’s body and arranging his funeral rites after his passing shows, deep affection.
        • Compassion for Animals: Baba displayed immense compassion for animals.
          • Notably, he bought two goats for an exorbitant sum. He explained their past lives and their enmity in their previous human forms. Out of pity, he fed them.
          • He also taught not to kill creatures, stating “God lives in all beings and creatures”.
        • Personal Sacrifice for Devotees:
          • A supreme act of compassion was when Baba
          • 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.

        Shirdi’s Shri Sai Baba exemplified unparalleled compassion and selflessness through numerous acts. He protected villagers from epidemics, encouraged disciples, healed ailments without medicine, and accepted sincere offerings. Baba’s teachings emphasized seeing God in all beings, fulfilling devotees’ desires, and displaying profound love for both people and animals, often embodying true sacrificial spirit.

      • 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”

        LoSB-P245

      • 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.

      • 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.