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  • Western Scholars’s Contributions on Sai Baba

    Western Scholars’s Contributions on Sai Baba


    Several scholars have made significant contributions to the academic understanding of Shirdi Sai Baba. Noteworthy contributions include:

    • Antonio Rigopoulos:
      • A distinguished scholar who authored the first book-length academic study of Shirdi Sai Baba, titled “The Life and Teachings of Sai Baba of Shirdi” (1993). His work emphasizes Sai Baba’s syncretic and tolerant nature while offering an analysis of his teachings and yogic powers.
    • Karline McLain:
      • Recognized for her work, “The Afterlife of Sai Baba: Competing Visions of a Global Saint,” she critically examines the diverse interpretations of Sai Baba and the Hinduization of his figure through textual, visual, and material culture.
      • Additionally, her study, “Be United, Be Virtuous,” investigates the role of Sai Baba’s teachings in fostering religious harmony and their broader cultural impact within Indian society.
    • Smriti Srinivas:
      • Investigates the devotional spaces and transnational reach of the Sai Baba movement, exploring how Sai Baba’s presence is constructed and experienced across various geographies, including Asia and Africa, as presented in her publication, “Devotional Spaces of a Global Saint: Shirdi Sai Baba’s Presence” (2022).
    • Jonathan Loar:
      • Makes noteworthy contributions to the comprehension of hagiographical interpretations, particularly in his work, “From Neither/Nor to Both/And: Reconfiguring the Life of Shirdi Sai Baba in Hagiography,” which explores the dynamics of defining Sai Baba’s religious identity.
    • David Hardiman:
      • Through his publication, “Miracle Cures for a Suffering Nation: Sai Baba of Shirdi,” provides valuable insights into the social and curative dimensions of Sai Baba’s miracles, with a particular emphasis on the significance of sacred ash (Udi) and its influence on the expansion of his following.
    • Charles White (1972)
      • His article “The Sai Baba Movement: Approaches to the Study of Indian Saints” was among the first to academically frame Baba’s growing popularity as a pan-Indian phenomenon. White also coined the term “Sai Baba movement,” which later scholars like Rigopoulos and McLain expanded upon. His work emphasized Baba’s role in transcending caste and religious boundaries.
    • Arthur Osborne (1958)
      • The Incredible Sai Baba is one of the earliest popular biographies written in English. Osborne, a devotee of Ramana Maharshi, approached Baba with reverence and spiritual admiration. While not academic in the modern sense, his book helped introduce Baba to Western audiences and shaped early devotional perceptions. It’s more hagiographic than critical, but still influential in its time.

    References:

    1. https://it.m.wikipedia.org/wiki/Antonio_Rigopoulos (it)
    2. https://www.bucknell.edu/fac-staff/karline-mclain
    3. https://anthropology.ucdavis.edu/people/smriti-srinivas
    4. https://wrldrels.org/?s=Jonathan+Loar
    5. https://www.researchgate.net/publication/
    6. https://core.ac.uk
  • 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.
  • Selflessness

    Selflessness

    Baba’s Selflessness:

    • Life of Mendicancy: Despite His divine status, Baba lived a life of mendicancy. He begged for food from five houses daily and did not care for the taste of the mixed food. He also did His own grinding for cooking.
    • Generous Distribution of Wealth: “The money He used to collect as Dakshina was freely distributed, Rs.20 to some, Rs.15 or 50, to others everyday.”. He “would distribute the whole amount the same day, and the next morning He would become a poor Fakir as usual”. He only used a very small portion for Himself (chilam and fuel).
    • Taking on Devotees’ Suffering: Baba literally absorbed the ailments and sufferings of His devotees onto Himself.
      • He displayed four bubos on His own body, stating to Mrs. Khaparde, “See, how I have to suffer for My devotees; their difficulties are Mine.“.
      • Similarly, He burnt His arm to save a blacksmith’s child from a furnace, proclaiming, “I do not mind My arm being burnt, but I am glad that the life of the child is saved”.
      • He “always worked for the good and welfare of others, Himself suffering unbearable and terrible pain many a time in the process”.
    • He readily allowed a peculiar devotee named Nanavalli to take His seat, showing not “the slightest displeasure”. He was described as “meek, humble and egoless”.
    • Disregard for Worldly Possessions and Fame:
      • He had “no love for perishable things” and
      • “never cared for wealth and fame”.
      • His entire “property” consisted of a koupin, a piece of cloth, a Kafni, and a tinpot, and He disliked devotees bringing costly articles.
      • He was “indifferent” to pleasures and misfortunes, treating kings and paupers alike, and did not care for honor or dishonor.
    • Focus on Spiritual Welfare: Baba’s actions and teachings were consistently aimed at the spiritual welfare and liberation of His devotees.
      • He stated, “The Lord (God) is the Protector of all.“.
      • He emphasized simple devotion and faith over complex rituals. He asked devotees to remember “Sai, Sai” to remove shackles and attain freedom.
      • He guided devotees to self-realization by diverse methods suited to individual needs.
    • Disapproval of Fasting:
      • Baba neither fasted nor encouraged it in others, believing that “God is not attained on an empty stomach”. He would gently insist that devotees eat, as seen
      • when He made Mrs. Gokhale prepare and eat Puran Polis despite her vow to fast.
      • This illustrates His care for devotees’ physical well-being as a foundation for spiritual pursuit.
    • Teaching Renunciation and Purification:
      • Baba’s act of asking for Dakshina was not out of desire for money,
      • but to teach devotees “the lessons of Renunciation and Purification” and
      • to remove their “attachment to money”.
      • He clarified that whatever was given to Him, He had to return a hundredfold, showing it was a means for the devotee’s benefit rather than His own
    • Profound Humility: Baba lived a life of immense humility. He referred to Himself as “Slave of slaves,” “your debtor,”; considering Himself blessed by His devotees’ presence.

    Baba exemplified selflessness through his mendicant lifestyle, generously distributing wealth collected as Dakshina. He absorbed his devotees’ suffering, prioritizing their welfare over his own desires. Indifferent to worldly possessions, Baba focused on spiritual liberation, advocating simple faith and rejecting fasting. His teachings emphasized renunciation and humility, reflecting profound devotion to others.

  • 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.
  • Handle Anger

    Handle Anger

    When you find anger rising within you,

    • you may withdraw from the place to provide time for cooling your emotions. Or
    • you may drink a glass of cold water and sit quietly in a place. Or,
    • take a brisk walk for a mile to get over your anger. Or,
    • stand before a mirror and look at your face.

    By any one of these methods, your anger will gradually come down.

    • Do not, however,
      • stay near the person who has provoked your anger,
      • because there is no limit to what anger may lead you to.
    • Owing to anger and agitation,
      • the blood gets heated up.
      • It takes three months for the blood to cool down. Within that period,
      • the nerves become weaker and even the
      • blood cells get destroyed.
        • Weakness is aggravated and the
        • memory power is reduced.
        • Old age sets in prematurely.
    • All the aberrations that we witness today among men arise from anger.
    • -Puttaparti Satya Sai Baba in the Divine Discourse, Apr 22, 1985.
  • 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.

  • 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.