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SHRI SAI BAAVNI

SHRI SAI BAAVNI

(1)Jai Ishwar Jai Sai Dayaal, Tu hi jagat ka palanhar

(2)Dutt digambar prabhu avatar, Tere bas mein sab sansaar

(3)Brahmchyut Shankar avatar, Sharnaagat ka praandhaar

(4)Darshan de do prabhu mere, Mitaa do chaurasi phere

(5)Kafni teri ek saaya, Jholi kaandhe latkaya

(6)Neem taley tu prakat gaya, Fakeer ban ke tu aaya

(7)Kalyug mein avatar liya, Patit paavan tune kiya

(8)Shirdi gaaon mein vaas kiya, Logo ke mann lubha liya

(9)Chilam thi shobha haatho ki, Bansi jaise mohan ki

(10)Dayaa bhari thi aankho mein, Amrit dhaara baato mein

(11)Dhanya dwaarka wo maai, Samaa gaye jahan sai

(12)Jal jaata hai paap wahan, Baba ki hai dhuni jahan

(13)Bhoola bhatka main anjaan, de mujhko tera vardaan

(14)Karunasindhu prabhu mere, laakho baithe dar pet tere

(15)Agnihotri shastri ko, chamatkaar tune dikhlaya

(16)Jeevandaan shaama paaya, zahar saanp ka utraaya

(17)Pralaykaal ko rok liya, bhakto ko bhaya mukta kiya

(18)Mahaa maari benaam kiya, Shirdi puri ko bacha liya

(19)Pranaam tujhko mere eesh, charno mein tere mera sheesh

(20)Mann ki aas poori karo, bhava sagar se paar karo

(21)Bhakt bheemaji tha bimar, kar baitha tha sau upchaar

(22)Dhanya sai ki pavitra udi, mit gayi uski shaya vyaadhi

(23)Dikhlaya tune vitthal roop, kakaji ko swayam swaroop

(24)Daamu ko santaan diya, mann uska santusht kiya

(25)Kripanidhi ab kripa karo, deen dayalu dayaa karo

(26)Tann mann dhann arpan tujhko, de do sadgati prabhu mujhko

(27)Megha tujhko na jana tha, muslim tujhko mana tha

(28)Swayam tu ban ke shiv Shankar, bana diya usko kinkar

(29)Roshnaayi ki chiragon se, teil ke badle paani se

(30)Jisne dekha aankho haal, haal hua uska behaal

(31)Chaand bhai tha uljhan mein, ghode ke kaaran mann mein

(32)Sai ne ki aisi kripa, ghoda phir se wo paa saka

(33)Shradha saburi mann mein rakho, sai sai naam rato

(34)Poori hogi mann ki aas, kar lo sai ka nij dhyaas

(35)Jaan ke khatra taatya ka, daan di apni aayu ka

(36)Rinn bayaja ka chukka diya, tune sai kamaal kiya

(37)Pashu pakshi par teri lagan, pyaar mein tut ha unke magan

(38)Sab par teri raham nazar, lete sabki khud hi khabar

(39)Sharan mein teri jo aaya, tune usko apnaya

(40)Diye hain tune gyarah vachan, bhakto ke prati lekar aan

(41)Kan kan mein tu hai bhagwan, teri leela shakti mahaan

(42)Kaise karun tere gungaan, budhiheen main hoon naadan

(43)Deen dayalu tum data, ham sabka tu hai traata

(44)Kripa karo ab sai mere, charno mein le lo tere

(45)Subah shaam sai ka dhyaan, sai leela ke gungaan

(46)Dridh bhakti se jo gaayega, param pad ko wah paayega

(47)Har din subah aur shaam ko, gaaye sai baavni ko

(48)Sai dega usko saath, lekar apne haath mein haath

(49)Anubhav tripti ke ye bol, shabd bade hain ye anmol

(50)Yakeen jisne maan liya, jeevan usne safal kiya

(51)Sai shakti viraat swaroop, manmohak sai ka roop

(52)Gaur se dekho tum bhai, bolo jai sadgru sai

~~~~~~~~Sathguru Sainath Maharaj Ki Jai ~~~~~~~

श्री साई बावनी

श्री साई बावनी

जय ईश्वर जय साई दयाल, तू ही जगत का पालनहार,
दत्त दिगंबर प्रभु अवतार, तेरे बस में सब संसार!
ब्रम्हाच्युत शंकर अवतार, शरनागत का प्राणाधार,
दर्शन देदो प्रभु मेरे, मिटा दो चौरासी फेरे !
कफनी तेरी एक साया, झोली काँधे लटकाया,
नीम तले तुम प्रकट हुए, फकीर बन के तुम आए !
कलयुग में अवतार लिया, पतित पावन तुमने किया,
शिरडी गाँव में वास किया, लोगो को मन लुभा लिया!
चिलम थी शोभा हाथों की, बंसी जैसे मोहन की,
दया भरी थी आंखों में, अमृतधारा बातों में!
धन्य द्वारका वो माई, समां गए जहाँ साई,
जल जाता है पाप वहाँ , बाबा की है धुनी जहाँ!
भुला भटका में अनजान, दो मुझको अपना वरदान,
करुना सिंधु प्रभु मेरे , लाखो बैठे दर पर तेरे!
जीवनदान श्यामा पाया, ज़हर सांप का उतराया!
प्रलयकाल को रोक लिया, भक्तों को भय मुक्त किया,
महामारी को बेनाम किया, शिर्डिपुरी को बचा लिया!
प्रणाम तुमको मेरे इश , चरणों में तेरे मेरा शीश,
मन को आस पुरी करो, भवसागर से पार करो!
भक्त भीमाजी था बीमार, कर बैठा था सौ उपचार,
धन्य साई की पवित्र उदी, मिटा गई उसकी शय व्याधि!
दिखलाया तुने विथल रूप, काकाजी को स्वयं स्वरूप,
दामु को संतान दिया, मन उसका संतुशत किया!
कृपाधिनी अब कृपा करो, दीन्दयालू दया करो,
तन मन धन अर्पण तुमको, दे दो सदगति प्रभु मुझको!
मेधा तुमको न जाना था, मुस्लिम तुमको माना था,
स्वयं तुम बन के शिवशंकर, बना दिया उसका किंकर!
रोशनाई की चिरागों में, तेल के बदले पानी से,
जिसने देखा आंखों हाल, हाल हुआ उसका बेहाल!
चाँद भाई था उलझन में, घोडे के कारण मन में,
साई ने की ऐसी कृपा , घोडा फिर से वह पा सका!
श्रद्धा सबुरी मन में रखों, साई साई नाम रटो ,
पुरी होगी मन की आस, कर लो साई का नित ध्यान !
जान का खतरा तत्याँ का , दान दिया अपनी आयु का,
ऋण बायजा का चुका दिया, तुमने साई कमाल किया!
पशुपक्षी पर तेरी लगन, प्यार में तुम थे उनके मगन,
सब पर तेरी रहम नज़र , लेते सब की ख़ुद ही ख़बर!
शरण में तेरे जो आया , तुमने उसको अपनाया,
दिए है तुमने ग्यारह वचन, भक्तो के प्रति लेकर आन!
कण-कण में तुम हो भगवान, तेरी लीला शक्ति महान,
कैसे करूँ तेरे गुणगान , बुद्धिहीन मैं हूँ नादान!
दीन्दयालू तुम हो हम सबके तुम हो दाता ,
कृपा करो अब साई मेरे , चरणों में ले ले अब तुम्हारे!
सुबह शाम साई का ध्यान , साई लीला के गुणगान,
दृढ भक्ति से जो गायेगा , परम पद को वह पायेगा!
हर दिन सुबह शाम को, गाए साई बवानी को,
साई देंगे उसका साथ , लेकर हाथ में हाथ!
अनुभव त्रिपती के यह बोल, शब्द बड़े है यह अनमोल,
यकीन जिसने मान लिया , जीवन उसने सफल किया !
साई शक्ति विराट स्वरूप , मन मोहक साई का रूप,
गौर से देखों तुम भाई, बोलो जय सदगुरु साई!


॥अनंत कोटी ब्रम्हांड नायक राजाधिराज योगीराज परं ब्रम्हं श्री सच्चिदानंद सदगुरू श्री साईनाथ महाराज की जय ॥

॥श्री सच्चिदानन्द सदगुरु साईनाथ महाराज की जय ॥

॥श्री सदगुरु साईनाथपर्णमस्तु । शुभं भवतु ॥

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Sai Satcharitra Reading Procedure

"Many a time devotees are writing about Mahima and power of Sri Sai SatCharitra and they are mentioning about weekly Parayan .Many mails come to me asking for what is Sai Satcharitra Parayan and what is the procedure to do it ?Instead of replying individual mail I decided to write a post on this so that each devotee who is new to Sai Satcharitra reading or parayan can understand better from this post .

Whatever I am going to write about Sai Satcharitra Parayan is what I have read ,heard and I am myself following, so if any devotee who finds it different than what they are doing are welcome to suggest or add value to the already posted article.

Like everyone has their own way of worshipping their deity similarly reading Sai Satcharitra and doing its Parayan or weekly Parayan is also an individual choice. Baba did not like rituals, and what ever I am writing is good practice or suggested practice.

I shall be writing common method what Sai devotees generally follow .Along with this I am also attaching the authentic details and references from Sai Satcharitra which can be taken as golden words/rule and can be followed and understood by new readers for Sai Satcharitra reading.

Before writing in detail about Parayan I shall like to mention i for new readers how Sai Satcharitra came into existence and how it was blessed by Baba HIMSELF to Hemadpant.

The complete detail about the same can be read from Sai Satcharitra book chapter 2 and 3 .Here I have extracted few related details for direct and better understanding of the devotees in 9 points.

After this I shall explain how Parayan/weekly Parayan(Saptah) should be done and finally the benefit of reading Sai Satcharitra ,prayer to Lord Sai ,followed by Prasad Yachna (Offering of Prasad.) Jai Sai Ram .

 

Origin of writing Sai Satcharitra and Baba’s blessing to Author of the book :

 1. When Hemadpant(writer of Sri Sai Satcharitra) heard miracles of Sai Baba the delight he got, burst forth into poetic work. Hemandpant thought, that the description of these grand miracles of Sai Baba would be interesting, and instructive to His devotees; and would remove their sins, and so he began to write the sacred life and teachings of Sai Baba.

2. Hemadpant thought that he was not a fit person to undertake the work. He said, "I do not know the life of my intimate friend nor do I know my own mind, then how can I write the life of a saint or describe the nature of Incarnations, which even the Vedas were unable to do? One must be a saint himself, before he could know other saints, then how can I describe their glory? To write the life of a saint is the most difficult. He knew, that this was the most venturous undertaking, which might expose him to ridicule. He, therefore, invoked Sai Baba’s grace.

3. Many books and magazine were being written on Sai Baba during that time.Then the question of objection came in, that while so many works regarding Sai Baba were extant, why should this (Satcharita) be written? And where is its necessity? The answer came plain and simple. The life of Sai Baba is as wide and deep as the infinite ocean; and all can dive deep into the same and take out precious gems (of knowledge and Bhakti), and distribute them to the aspiring public. The stories, parables, and teachings of Sai Baba are very wonderful. They will give peace and happiness to the people, who are afflicted with sorrows and heavily loaded with miseries of this worldly existence, and also bestow knowledge and wisdom, both in the worldly and in spiritual domains. If these teachings of Sai Baba, which are as interesting and instructive as the Vedic lore, are listened to and meditated upon, the devotees will get, what they long for, viz., union with Brahman, mastery in eight-fold Yoga, Bliss of meditation etc.

4. So Hemandpant thought that he should call these stories together that would be his best Upasana. This collection would be most delightful to those simple souls, whose eyes were not blessed with Sai Baba’s darshana. So, he set about collecting Sai Baba’s teachings and expressions - the outcome of His boundless and natural self-realization. It was Sai Baba, who inspired him in this matter; in fact, Hemandpant surrendered his ego at Baba’s feet, and thought that his path was clear; and that Baba would make him quite happy here, and in the next world.
5. Hemandpant could not ask Sai Baba to give him permission for this work; so he requested Mr. Madhavrao Deshpande alias Shama, Baba’s most intimate devotee, to speak to Him.. He pleaded for Hemandpant’s cause and said to Sai Baba, "This Annasaheb wishes to write Your biography, don’t say that You are a poor begging Fakir, and there is no necessity to write it, but if You agree and help him, he will write or rather, Your feet (grace) will accomplish the work. Without Your consent and blessing, nothing can be done successfully." When Sai Baba heard this request, He was moved and blessed Hemandpant by giving him His Udi (sacred ashes) and placing His boon-bestowing hand on his head said :- "Let him make a collection of stories and experiences, keep notes and memos; I will help him. He is only an outward instrument. I should write Myself My autobiography and satisfy the wishes of My devotees. He should get rid of his ego, place (or surrender) it at My feet. He who acts like this in life, him I help the most. What of My life-stories? I serve him in his house in all possible ways. When his ego is completely annihilated and there is left no trace of it, I Myself shall enter into him and shall Myself write My own life. Hearing my stories and teachings will create faith in devotees’ hearts and they will easily get self - realization and Bliss; let there be no insistence on establishing one’s own view, no attempt to refute other’s opinions, no discussions of pros and cons of any subject."

6. Sai Baba gave His complete assent to the writing of the Sat-Charita to Hemandpant and said, "I fully agree with you regarding the writing of Sat Charita. You do your duty, don’t be afraid in the least, steady your mind and have faith in My words. If My Leelas are written, the Avidya (nescience) will vanish and if they are attentively, and devoutly listened to, the consciousness of the worldly existence will abate, and strong waves of devotion, and love will rise up and if one dives deep into My Leelas, he would get precious jewels of knowledge."

7. Hearing this, author was much pleased, and he at once became fearless and confident, and thought that work was bound to be a success. Then turning to Shama (Madhavrao Deshpande) Sai Baba said. "If a man utters My name with love, I shall fulfill all his wishes, increase his devotion. And if he sings earnestly My life and My deeds, him I shall beset in front and back and on all sides. Those devotees, who are attached to Me, heart and soul, will naturally feel happiness, when they hear these stories. Believe Me that if anybody sings My Leelas, I will give him infinite joy and everlasting contentment. It is My special characteristic to free any person, who surrenders completely to Me, and who does worship Me faithfully, and who remembers Me, and meditates on Me constantly. How can they be conscious of worldly objects and sensations, who utter My name, who worship Me, who think of My stories and My life and who thus always remember Me? I shall draw out My devotees from the jaws of Death. If My stories are listened to, all the diseases will be got rid of. So, hear My stories with respect; and think and meditate on them, assimilate them. This is the way of happiness and contentment. The pride and egoism of My devotees will vanish, the mind of the hearers will be set at rest; and if it has wholehearted and complete faith, it will be one with Supreme Consciousness. The simple remembrance of My name as ‘Sai, Sai’ will do away with sins of speech and hearing".

8. The Lord entrusts different works to different devotees. Some are given the work of building temples and maths, or ghats (flight of steps) on rivers; some are made to sing the glories of God; some are sent on pilgrimages; but to me(Hemadpant) was allotted the work of writing the Sai SatCharita. Being a jack-of-all-trades but master of none, Hemandpant was quite unqualified for this job. Then why should he undertake such a difficult job? Who can describe the true life of Sai Baba? Sai Baba’s grace alone can enable one to accomplish this difficult work. So, when he took up the pen in his hand, Sai Baba took away his egoism and wrote Himself His stories. The credit of relating these stories, therefore, goes to Him (Sai Baba)and not to me says Hemandpant . Hemandpants says “though Brahmin by birth, I lacked the two eyes. (i.e. the sight or vision) of Shruti and Smriti and therefore was not at all capable of writing the Sai Sat-Charita, but the grace of the Lord makes a dumb man talk, enables a lame man to cross a mountain. He alone knows the knack of getting things done, as He likes.

9. Light houses are constructed at various places in the sea, to enable the boatmen to avoid rocks and dangers, and make them sail safely. Sai Baba’s stories serve a similar purpose in the ocean of worldly existence. They surpass nectar in sweetness, and make our worldly path smooth and easy to traverse. Blessed are the stories of the saints. When they enter our hearts through the ears, the body - consciousness or egoism and the sense of duality vanish; and when they are stored in the heart, doubts fly out to all sides, pride of the body will fall, and wisdom will be stored in abundance. The description of Baba’s pure fame, and the hearing of the same, with love, will destroy the sins of the devotee and, therefore, this is the simple Sadhana for attaining salvation. The Sadhana for Krita Age was Shamadama (tranquillity of mind and body), for Treta Age, sacrifice, for Dwapara, worship, and for Kali (present) Age, it is singing of the name and glory of the Lord. This last Sadhana is open to all the people of the four varnas (Brahmins, etc.). The other Sadhanas, viz. Yoga, Yagya (sacrifice), Dhyana (meditation) and Dharana (concentration) are very difficult to practice, but singing and hearing the stories and the glory of the Lord (Sai Baba) is very easy. We have only to turn our attention towards them. The listening and singing of the stories will remove the attachment to the senses and their objects, and will make the devotees dispassionate, and will ultimately lead them to self-realization. With this end in view, Sai Baba made Hemandpant or helped Hamandpant to write His stories, Sri Sat-Charitamrita. The devotees may now easily read and hear these stories of Sai Baba and while doing so, meditate on Him, His form and thus attain devotion to Guru and God (Sai Baba), get detachment and self-realization. In the preparation and writing of this work, Sat-Charitamrita, it is Sai Baba’s grace which has accomplished everything, making use of (Me)Hemandpant as a mere instrument.
 

Reasons for Reading Sai Satcharitra : Devotee’s can do Sai Satcharitra parayan(reading )/Saptah Parayan(weekly reading ) for any of the following reason .If the complete book is read in one weeks time it is said to fulfill the desire of the reader .These can be: 1. Getting some wish or desire being fulfilled by Sai Maharaj 2. Treatment of ailment, health issue, progeny or related problem. 3. Seeking grace of Baba in removing the Problem or worries which are surrounding the bhakta. 4. For good education/knowledge/focus in studies /Sai Baba’s grace in studies - by student, for securing good result. 5. For employment, interview and job. 6. Financial, material, emotional, family and relationship related issues. 7. Out of love and devotion to Sadguru Sainath 8. For grace of Guru in attaining salvation, success in path of self –realization, spiritual upliftment. 9. To overcome pride, egoism, control over worldly objects and sensations. 10.For betterment in life, peace and happiness. The above list is not exhaustive but only indicative. Parayan can fulfill any wish the devotee desires.…. But the fruit of Sai Satcharitra Parayan and its success purely depends on Baba’s Grace .He is capable of seeing the worth of devotee, his motive, his devotion ,His faith and His past ,present –future. Just mere reading of the holy book with intention of getting desired result may not be blessed by Baba .Not only this, sometime even after reading the result is not achieved ,in this case devotees should not be disheartened .Baba is the ultimate doer and what He shall bless shall be the best for the devotee. To be precise, when the devotees start the Parayan /weekly Parayan they should completely surrender the result at the Holy feet of Baba and Baba shall bless each according to His Prarabdh or worthiness. Parayan Procedure: Dear devotees there is no hard and fast rule in following these procedure .All Baba want is love and he did not believe in outward rituals .If the devotees have firm faith in Baba ,parayan shall have its result. 1. Devotees who wish to do weekly Parayan(Saptah) (complete the full book Sri Sai Satcharitra in 7 days) should start reading the book from Thursday . 2.After taking bath ,cleaning temple (home temple), lighting Diya ,Incense stick ,applying Baba’s sacred Udi should start the reading of Sri Sai Satcharitra.(called as Saptah Parayan)with complete devotion and faith in Baba.(If the devotees do not have a puja room, say for example devotees living in hostels, they can sit in a neat place, where there is no disturbance, and start their parayan). Similarly if one is not keeping good health or by any reason cannot take bath or light Diya ,taking Baba’s name they can still read the book .Hence there is no fast rule to follow . 3. Sai Satcharitra has total 51 chapters which can be divided into 7 chapters as per to 7 days and can be read by devotees as per to their convenience i.e. they can read all 7 chapter at one go or they can divide these 7 chapter into 3 chapter in the morning and 4 chapter in the evening. This purely depends on devotees how they wish to read these chapters in a day. 4. The chapters are divided in the following manner for ease of reading and completing in time. Day 1 Ch 1-6 Day 2 Ch 7-13 Day 3 Ch 14-22 Day 4 Ch 23-28 Day 5 Ch 29-35 Day 6 Ch 36-42 Day 7 Ch 43-51 5. Every day some Prasad or navadiya should be offered to Baba like any fruit, dry fruit, sugar candy, raisins etc as per to convenience of the devotee .There is no hard and fast rule again. 6. By Wednesday evening Sai Satcharitra will complete. 7. After the completion of Sai Satcharitra Prashad (offering ) or Dakshina should be offered to Baba either in home temple or in Sai temple near to their home where they can go . If they cannot go than they can prepare anything at home or get readymade sweat dish and offer to Baba seeking his blessing for the parayan .Here again I would like to mention that it is not necessary if you cannot go or offer than, simple Pranam at Lotus feet of Baba shall also do, being in your own place. What ever the devotees eat can be offered as food, it can be veg or non veg food. . The last chapter (epilogue) in Sai Satcharitra which gives complete detail about result of Sai Satcharitra Parayan ,I am attaching here .Devotee shall read this chapter in their Sai Satcharitra Book when they complete the book on the last day .I am giving this particular (last) chapter here so that readers can know the importance of Reading Sai Satcharitra and doing its parayan . 8. Greatness of Sad-guru Sai and reward of reading Sai Satcharitra We prostrate ourselves before and take refuge in that Sai Samarth Who besets all animate and inanimate things in the universe-from a post to God Brahma, pots, houses, mansions and even sky, Who pervades all creatures equally without any differentiation, to Whom all devotees are alike; and Who knows not honor and dishonors, like or dislike. If we remember Him and surrender to Him, He fulfills all our desires and makes us attain the goal of life. This ocean of mundane existence is very hard to cross. Waves of infatuation beat high there against the bank of bad thoughts and break down trees of fortitude. The breeze of egoism blows forcibly and makes the ocean rough and agitated. Crocodiles in the form of anger and hatred move there fearlessly. Eddies in the form of the idea "I and Mine" and other doubts whirl there incessantly and innumerable fishes in the form of censure, hate and jealousy play there, Though this ocean is so fierce and terrible, Sad-guru Sai is its Agasti (Destroyer) and the devotees of Sai have not the least to fear of it. Our Sadguru is the boat, which will safety take us across this ocean. Prayer Now we fall flat before Sai Baba and holding His Feet make the following prayer for the public:- Let not our mind wander and desire anything except Thee. Let this work (Satcharita) be in every house and let it be studied daily. Ward off the calamities of those who study it regularly. Fala-Shruti (Reward of Study of Sai Satcharitra ) Now a few words about the reward you get, from a study of this work. After bathing in the sacred Godavari and after taking the darshan of the Samadhi in the Samadhi-mandir in Shirdi, you should read or hear the Satcharita. If you do this all your threefold afflictions will vanish. Casually thinking about the stories of Sai, you will get unconsciously interested in spiritual life and if you then go on through the work with love, all your sins will be destroyed. If you wish to get rid of the cycle of births and deaths, read Sai's stories and remember Him always; and get yourself attached (devoted) to His Feet. If you dive into the sea of Sai's stories, and then give them out to others, you will get an ever-new flavor of them and save the hearers from perdition. If you go on meditating on Sai's Form, it will in course of time disappear and lead you into self-realization. It is very hard to know or realize the nature of Self or Brahma, but if you approach through the Sugun Brahma (Sai's Form) your progress will be easy. If the devotee completely surrenders himself to Him, he will lose his individuality and be merged in Him and be one with Him, as the river in the sea. If you thus become merged with Him in any of the three states, viz., waking, dream and sleep, you get rid of the bond of samsara. If anybody after bathing reads this with love and faith, and completes it within a week, his calamities will disappear; or if he hears or reads it daily and regularly all his dangers will be warded off. By its study, a man wishing for wealth will get it and a pure trader, success in his life. He will get the reward according to his faith and devotion. Without these, there will be no experience of any kind. If you read this respectfully, Sai will be pleased, and removing you ignorance and poverty, He will give you knowledge, wealth and prosperity. With concentrated mind, if you read a Chapter daily, it will give you unbounded happiness. One, who has his welfare at heart, should study it carefully and then he will ever remember Sai gratefully and joyfully in birth after birth. This work should be read at home especially on Guru-Pournima (Ashadha full-moon day), Gokul-Ashtami, Rama-Navami and Dasara (Baba's anniversary day). If you study this one book carefully, all your desires will be satisfied and if you always remember Sai's Feet in your heart, you will easily cross the Bhava (Samsar) sagar. By its study, the diseased and sick will get health, the poor wealth, the mean and afflicted prosperity, and the mind will get rid of all ideas and get steadiness. Dear good and devoted readers and listeners, we also make our bow to you all, and make you a special request. Never forget Him whose stories you have read day by day or month by month. The more fervently you read or listen to these stories, the more encouragement Sai gives us to serve you and be of use to you. Both the author and the readers must co-operate in this work, help each other and be happy. 9. Prasad-Yachana (Offering of Prasad) We close the with prayer to the Almighty for the following Prasad of favour:- May the readers and devotees get complete and whole-hearted devotion to Sai's Feet. May His Form be ever fixed in their eyes and may they see Sai (the Lord) in all beings. Amen! 10. When the parayan is complete family members can join together and do Baba’s Aarti and than Prasad offered to Sainath can be distributed to the family members ." Bow to Shri Sai - Peace be to all

Shirdi teaching

Shirdi teachings

Shirdi teaching

Shirdi teaching

Shirdi teaching

Shirdi teaching

Shirdi teachings

Shirdi teaching

Shirdi teachings

Shirdi teaching

Shirdi teaching

Shirdi teachings

Sai Teachings

Shirdi teaching

Sai Satcharitra Mp4-Chp 3

Sai Satcharitra Mp4-Chp 2

Sai Satcharitra Mp4-Chp 1

Shirdi Shej aarti

Shirdi Shej aarti

Shirdi dhoop Aarti

Shirdi Madhyan aarti

Shirdi Kakad Aarti

Shirdi Sai Bhajan

11 assurances in hindi

ॐ साईं राम

1. जो शिरडी में आएगा, आपद दूर भगाएगा |

2. चढ़े समाधी की सीढी पर, पैर तले दुःख की पीढ़ी कर |

3. त्याग शरीर चला जाऊंगा, भक्त हेतु दौडा आऊंगा |

4. मन में रखना द्रढ विश्वास, करे समाधी पूरी आस |

5. मुझे सदा ही जीवत जानो, अनुभव करो सत्य पहचानो |

6. मेरी शरण आ खाली जाए, हो कोई तो मुझे बताए |

7. जैसा भाव रहे जिस जन का, वैसा रूप हुआ मेरे मनका |

8. भार तुम्हारा मुझ पर होगा, वचन न मेरा झूठा होगा |

9. आ सहायता लो भरपूर, जो माँगा वो नही है दूर |

10. मुझ में लीन वचन मन काया, उसका ऋण न कभी चुकाया |

11. धन्य-धन्य व भक्त अनन्य, मेरी शरण तज जिसे न अन्य |

Shirdi Sai Bhajan

Hindi Poems for Shirdi Sai

1) य सांई राम

जाति-पाति से बडा़ धर्म है।
धर्म ध्यान से बडा़ कर्म है।
कर्म-कांड से बड़ा मर्म है।
मगर सबसे बड़ा यहां यह छोटा सा इन्सान है और अगर वह प्यार करे तो धरती स्वर्ग समान है।

अपना सांई प्यारा सांई सबसे न्यारा अपना सांई

ॐ सांई राम

2) भोला है सांई बाबा भोला है सांई
तुमसा कोई ना दाता तू ही जग का सुखदाता
तुमने ही सारे जग की बिगड़ी सँवारी
भोला है सांई बाबा भोला है सांई...

3)  शिर्डी के गुरु का नाम जब होठो पे आयेगा ,
तन से और मन से तेरा बोझ ले जायेगा
साईं साईं से तेरा जीवन बन जाएगा ,
सचे दिल से जैसै ही तू साईं को बुलाएगा,
इधर उधर ना जा मेरे भाई ,साईँ दौड़ा आएगा
अपने बचो की रक्षा का साईँ को भी ध्यान है,
श्रदा और सबूरी से साईँ को पाना आसन है ,
हे मेरे भाई , हे मेरे भाई ,साईँ को परणाम है ,
साईँ ही तो साईँ ही तो सर्वशक्तिमान है...

4) कितनी भी ये दुनिया हसीं हो, सांई के दर की बात निराली ,
जीने को तो सब जीते है,
पर सांई के संग की बात निराली...

5)  जिस हाल में रखे साई
उस हाल में रहते जाओ
तुफंनों से क्या घबराना
तूफानों में बहते जाऊ
गम और ख़ुशी की रातें
सब हैं उसकी सौगांते
देनेवाला जो दे दे
हंस-हंसके सहते जाओ
जिस हाल में रखे साई .......
तुम दूर नहीं मंजिल से
बस दिल को लगालो दिल से
और उसके गले से लगकर
जो कहना है कहते जाओ
जिस हाल में रखे साई .......

"OM" bolne se man ko shanti milti h..

"SAI" bolne se man ko shakti milti h..

"RAM" bolne se paapo se mukti milti h..


To pyar se bolo..
*OM*SAI*RAM*.

Lyrics Of Sai Bhajan

दया की चादर तन पे डाले,
सांई तुम भगवान हो,
दीन दुखी के मालिक तुम हो,
धरती पर वरदान हो,
दर्श दिखा के अब सुख देदो,
तुम जीवन हो प्राण हो...
दया की चादर तन पे डाले,
सांई तुम भगवान हो,
दीन दुखी के मालिक तुम हो,
धरती पर वरदान हो,
दर्श दिखा के अब सुख देदो,
तुम जीवन हो प्राण हो...
सांई तुम्हरा नाम मन्त्र है,
रिद्दि सिद्दि है दोनो साथ,
नहीं जगत में जिसका कोई,
उसके स्वामी उसके नाथ...
अंधकार में तुम दीपक हो,
अंधकार में तुम दीपक हो,
गीत का तुम ञान हो...
दया की चादर तन पे डाले,
सांई तुम भगवान हो,
दीन दुखी के मालिक तुम हो,
धरती पर वरदान हो,
दर्श दिखा के अब सुख देदो,
तुम जीवन हो प्राण हो...

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Achyutam Keshwam

Shirdi Samadhi Mandir

Shirdi temple to take action against 'duplicates'
Panaji, Nov 11 (IANS) The Shri Sai Baba Sansthan Trust (SSBST) is considering legal action against four Sai Baba temples in the country which claim to have samadhis (mausoleum) of the ascetic on their premises.

“Sai Baba undertook Samadhi at Shirdi on Vijaya Dashmi day in 1918. No other place can have his samadhi anywhere else other than Shirdi,” Ashok Khambekar, managing trustee of SSBST, told reporters here.

The four Sai Baba temples claiming to have duplicate samadhis are in Hyderabad, Dehradun, Pune and Bangalore.

“We have asked them to remove the samadhi and are waiting for their response. We are also considering taking legal action against them if they do not comply with our request,” Khambekar said.

“They can have temples and idols of Sai Baba, but they cannot play around by having duplicate mausoleums on their premises,” Khambekar said.

Located in the village of Shirdi in Maharashtra’s Ahmednagar district, the SSBST is said to be the second richest temple trust after the Tirupati Tirumala Devasthanam trust in Andhra Pradesh.

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Sai Bhajan

Shirdi Samadhi Mandir

Birds need you this Summer

Shirdi dwarkamayi

Sai Dhun

Shirdi Darshan

Jab koi nahi aata

Suno Suno Ek kahani--Sonu Nigam

Khali haath na jaaye--Rana Gill

Sun lo Saibaba Vinti hamari

Sai Ram Sai Shyam Sai Bhagwan

Sai Chant (Very Divine Chant)

Sai Ve Sadi Fariyaad--Satinder Sartaaj

One of the best Song by Satinder Sartaaj

Sai Chant-Om Namoh Sachidanand Sainathaye Namah

Mere Ghar k Aagey Sainath Tera mandir Ban Jayein

Thoda Dhyan laga ( Shirdi Sai Bhajan)

Shirdi Accomodation

Shirdi Saibaba Temple Trust Accommodation :
The Dwarawati Bhaktiniwas is next to the Dharmashala & two minutes walking distance from the Bus stand. It is built recently in the year 2008. It has 334 rooms & dormitories & large rooms to accommodate small groups or families of six to ten people. This complex is also well equipped with the facilities like the parking space, 24 hr. water supply, electricity supply (with full capacity generator back-up) & the security .Sansthan is taking care of the common Devotees by providing the accommodations at fairly affordable prices. A simple room (non-attached with latrine & bathroom) with common facilities, is available merely at the charge of Rs. 50/-, which can accommodate four person. And the A.C. suits are also available at the charge of Rs.700/- per day.

The New Bhakta Niwas is the biggest accommodation complex consisting 542 rooms of various categories. It is about 01 Kilometer away, on south of the Mandir Complex, on the Highway itself. Free bus service, shuttling between the New Bhakta Niwas & the Mandir Complex is provided round the clock. This complex is well equipped with the parking space, canteen facility, 24 Hr. water, electricity supply (with full capacity generator back-up) and the security. It is equipped with the solar hot water system.

The Dharmashala Complex is on south-west of the Mandir Complex & on west of the Bus-stand, hardly at the distance of 0.5 Kilometer from S.T.stand. This complex is established in year 2000, mainly to facilitate the devotees coming in major groups. It has big dormitories & large halls to accommodate 15 to 80 people. The average charge, including the common services of latrine & Bath-rooms, is merely Rs.13/- per person. This complex is also well equipped with the facilities like the parking space, canteen facility, 24 Hr. water, electricity supply (with full capacity generator back-up) and the security.

Note : No advance booking of rooms for booking contact Enquiry Office Accommodation Dept.

Shirdi has excellent lodging options to cater to tourist visiting shirdi saiba Temple. There are More than 100 budget hotel in and around Shirdi Saibab Temple also good number of luxury Hotels are available around the Saibaba Temple . For Hotel option in Shirdi visit www.shirdihotels.co

Shirdi Managment

Management

Shri Sai Baba Sansthan, Shirdi was established in the year 1922 in the noble service of Shri Sai Baba. From the year 1922 to August of 1989 the establishment staff provided various facilities for the devotees. On May 4, 1990 Bhoomi Pujan of 'Sai Baba Bhakta Niwas' was performed. A building to accommodate 3500 devotees, having 560 self-contained rooms and two spacious halls has been constructed.

Sai Baba used to cure many diseases. Shri Sai Baba Sansthan, Shirdi built a 'Shri Sainath' Hospital to continue to provide medical service to patients. The Hospital is well equipped. It has a 'Manojkumar Intensive Care Unit', 'Smt.


Janaki Devi Suri Sonography Centre', 'Raju Batra X-ray Machine', .


The Hospital provides many services such as eye diagnosis, cataract operation, family planning, cancer research, homoeopathy treatment . The plans for the future are:- expansion of the Hospital, establishment of a medical research centre, and an addition of a nursing and medical college.


The Sansthan runs a 'Prasadalaya' to provide lunch and dinner to the devotees. Nearly 1000 devotees can partake of Baba's prasad at the same time. The kitchen of the Prasadalaya is equipped with modern cooking amenities. Food-packets are available to the devotees from 8:00 in the morning to 12:00 noon. There is a canteen service available to the devotees day and night.


The Sansthan is publishes various photographs and books on Shri Sai Baba in many languages. The trust has started English medium schools three years ago. Scholarships are given to the poor and clever students every year by the Sansthan. The Chairperson and the members of the trust are taking keen interest to provide facilities to the villagers and devotees.


Shri Sai Baba Sansthan has been providing tremendous and continuous service towards noble causes. To provide any type of aid to the Sansthan please contact the following address

Banyan Tree in shirdi

Banyan Tree in Shirdi Sai temple

The Banyan Tree in Shirdi Sai baba Temple:

This Banyan Tree can equally be considered sacred as Lord Sai Baba alighted at this site with the marriage party of Chand Patil. The Banyan tree is situated on right hand-side of the entrance of Shirdi sai baba temple. To mark the above said historical event, a small shrine of God Sai Baba with Padukas is placed here in addition to small parapet around it.

Shirdi Sai Museum

Shirdi Sai Museum

Sai Museum in Shirdi is a rich repository of all things associated with Shri Saibaba. Kept under the maintenance of Saibaba Sansthan of Shirdi, the Museum has some of the most intimate and personal belongings of the Spiritual Guru Saibaba. Devotees from across the world visit this Museum that is a part of Dwarkamai.

The Sai Museum has carefully kept many of the things that were close to this charismatic Guru. It has Saibaba's padukas or footwear, which are revered by the Sai devotees. The place also has some of the coins that Saibaba gave to Malsapati, the priest of Khandoba. The museum preserves the two utensils that were used to feed people in hordes. In these utensils one was small and other big. The smaller one was used to provide food for 50 people while the big one was used to serve a group of 100 people.


The museum also has a Grinding Mill that was used by Lord Saibaba. This grinding mill has its own significance and is symbolic of the deep-seated philosophy of Sri Saibaba. The Grinding Mill posits the concept of Dharma and Bhakti that must come together for the ultimate salvation. The upper stone symbolized Bhakti and the lower one was representative of Dharma. Deciphering the true essence of life the mill showed that with the faith on Dharma and Bhakti, mankind could achieve the state of Supreme Being.


Articles that were personally used by Saibaba are kept in Samadhi temple. Devotees can witness these articles when in the Samadhi temple. The Sai museum also has the chair that was used by God Saibaba regularly. You can also have a look at the cot on which Saibaba's last bathing took place after his demise. There is this earthenware, which was used by Saibaba while begging. The pot in which Saibaba stored water is still here and full with water even today. There is the original chimta carefully preserved in here that Saibaba used while singing

SHRI SAI SATCHARITRA IN BRAILLE FOR THE BLIND RELEASED

SHRI SAI SATCHARITRA IN BRAILLE FOR THE BLIND RELEASED -

On 01st March 2012,
the Shirdi Sai Sansthan released the "Shri Sai Satcharitra" in Braille Language
for the benefit of all the devotees who are Blind.
A Sai devotee from Hyderabad`Andhra Pradesh translated the original "Shri Sai Satcharitra"
into Braille so as to enable the Blind also to learn more about the Life & Teachings of Shirdi Sai Baba.

MUSIC SHOP TURNED INTO A SAI BABA TEMPLE`AHMEDABAD

SHREE SARVA SIDDH SAI DHAM -
Opp.Lal Darwaza Bus Stop,
Near SBI Bank,
Ahmedabad - 380001
Gujarat, India

Possibly this is what traders might dub as ‘Trick of the Trade’, others would attribute it as ‘Faith meets Wit’!
Meet an ingenious 53 year old Muslim trader from Lal Darwaza in Ahmedabad`Gujarat, India
whose ‘out-of-the-box’ thinking not only protected his 15-year old shop from being razed,
but also helped spread piety in the area.

It so happened that this trader used to operate a small Music cassette / CD shop in Lal Darwaza until
the Ahmedabad Municipal Corporation (AMC) came up with ‘beautification’ plans for the same area.
Faced with imminent eviction from his property,
the trader hit upon a brilliant idea to protect his shop from being sacrificed by the AMC.
Last month, he suddenly downed shutters of his shop located on the main road
and even though music still flowed from the premises, it was steeped in devotion for Shirdi Sai Baba.
Installing a marble Idol of Sai Baba, this cassette-CD shop was turned into a full fledged Sai Baba temple !

Named 'Shree Sarva Siddh Sai Dham' this Sai Temple has been operational since 09th Feb`2012
and has turned out to be a real rainmaker as it has already attracted donations upwards of lakh rupees !
As having a Sai Baba temple in the area has come as a blessing in disguise for people,
with hordes of devotees flocking to the temple daily.

Shirdi Sai Baba holds a special place among devotees’ list of Gods, irrespective of religion,
and the rising footfalls at the temple and expanding coffer only portray his popularity
and following in the Lal Darwaza area of Ahmedabad in Gujarat.

But, sources close to the development doubt the trader's motive as he is not known to be a devout follower.
Many also confide in hushed tones that he is using religion to escape the law,
as places of religious interest or worship cannot be easily razed.
They said that the primary intention behind the conversion
was to ensure the safety of his shop which falls under the category of encroached land.

Another reason for opposing this temple,
at this location was that it was located right next to a public toilet.

In addition, this premises is currently undergoing dispute of ownership,
as according to AMC sources, the trader had illegally registered himself as its owner
while originally this premises belonged to the civic body.
Even though a case regarding this has been filed in the court, the trader has managed
to get a stay order against the demolition, after he converted his shop into a temple.

However, the trader denies such allegations and says he is simply a devotee.
He said that he believed in equality of all religions and he was prompted him to start the temple
since he had a vision of Shirdi Sai Baba in his dreams 12 years ago.
He had also hired a Brahmin to look after the premises. He said that he believes in Sai Baba
and knows that he will help him get through this.

NEW SHIVASAI TEMPLE @ HYDERABAD'S CENTRAL JAIL`A.P -

Propitiating gods is a commonplace among the pious and the mystique of the God
is the first thing that strikes the minds of believers when in crisis.

The high profile & mighty prisoners in the Chanchalguda Central Jail in Hyderabad`Andhra Pradesh,India
were not content with the arrangements for their religious affairs in the jail. There was a Shiva temple and
a Shirdi Sai Baba Idol where the prisoners offered their prayers but according to sources,
these special prisoners wanted a bigger and better Idol of Shirdi Sai Baba.

So, a jailed ex-minister thought of renovating the existing Shirdi Sai Baba temple in the prison and
accordingly made an appeal to the Jail authorities. But he got a ‘No’ in response,
as the rules of the jail did not permit sanction of funds for religious activities in prisons.
So the ex-minister chose to fund the project himself by contributing for the marble flooring
of the temple, which the jail authorities welcomed.

Finally, within a week, Lord Shiva's temple in the 4th barrack shed was decked up and
a new bigger marble Idol of Shirdi Sai Baba was brought & consecrated beside the Lord Shiva's Idol,
after all the traditional rituals/yagna. The prisoners also conducted Sai Baba's pooja.
At the function organised in the jail premises, special ‘prasadam’ was distributed to the inmates.

The Jail authorities have aptly named this temple as the "SHIVASAI TEMPLE"
and have also placed Hanumana Chalisa & other hymns in the shed for the benefit of the prisoners.

SAI DEVOTEE CYCLES HIS WAY FROM NOIDA TO SHIRDI

SAI DEVOTEE CYCLES HIS WAY FROM NOIDA TO SHIRDI -
01st Mar`2012

Shri.Naved Ansari, a Sai Devotee from Noida`Uttar Pradesh in India,
traveled all the way from Noida`Uttar Pradesh to Shirdi`Maharashtra on a Bicycle
to pay his obeisance at Sai Baba's feet @ Baba's Samadhi Shrine`Shirdi.
On a Mission 'Body (Tann), Mind (Mann) and Focus (Dhyan)', he made this journey
for peace & communal harmony. On way he was greeted in Jaipur and Nashik
where many other pilgrims joined him on this mission to Shirdi.
And on reaching Shirdi they were all given a grand reception.

Know god no Fear

GOD FEARING ROBBERS RETURN SAIBABA'S STOLEN CROWN
IN NAVI MUMBAI`MAHARASHTRA
01st Feb`2012

Fearing God’s wrath, a gang of robbers allegedly returned a Gold-plated Silver Crown worth Rs.10,000/-,
minutes after stealing it from a Sai Baba temple in Sector 14 of Kopar Khairane`Navi Mumbai in Maharashtra.
According to the watchman of the Sai Ashram Society where the incident occurred,
around 3:00 am, on 30th Jan`2012, seven masked men entered
and beat him up while threatening him with a knife.

Then they took Sai Baba's Crown that was placed on Baba's Idol
and also asked him as to with which material was the Crown made of.
The gang then jumped across the compound wall to the neighbouring society,
and even before he could recover from the shock,
one of the robbers returned, gave back Sai Baba's Crown and left.

Meanwhile, the security guard of the neighboring society raised an alarm, after which the gang fled.

The Kopar Khairane police, however, feel that this whole story has been concocted.
The Police Stations Sub-inspector said that even though they have registered a case of assault
on the watchman, it seemed that the watchman was cooking up the story for cheap publicity.

While the members of the Sai Ashram Society feel otherwise.
They doubt that the watchman would lie because if he wanted
he could have easily kept the Crown to himself while claiming that the robbers stole it away.

The police have just recorded a non-cognisable offence stating that
the watchman was beaten up by a few drunk men.
But, the Society members feel that a case should have been lodged
as even though this time the robbers did not steal anything,
it was not necessary that the next time it would be the same.

Sai bhajan

Dwarkamayi

Dwarkamai

Arriving at the mosque for the first time, you may be rather surprised. Was this simple, unadorned structure really the home of “God on earth?” Was this really the centre from which so many miraculous events sprang? Could such a modest building have been the scene of the highest spiritual instruction that flowed forth in almost as many different forms as the number of visitors seeking it?

With its corrugated iron roof and rough stone walls, the mosque could never be described as grand. Yet, in spite of this – or rather, because of this – it seems to have suited Baba very well. Describing himself as a simple fakir, Baba was a model of dispassion and holy poverty. His personal possessions amounted to little more than a few pieces of cloth, some chillim pipes, a stick, a begging bowl, and a change of kafni – and not even always that. Whenever his devotees wanted to refurnish the mosque, Baba resisted and said that it was not necessary, although basic repair work was gradually carried out.

To the devotees of Sai Baba, Dwarkamai is one of the treasures of Shirdi. The spirit of tolerance, acceptance and welcome for all is very much alive. Baba has said that merely going inside the mosque will confer blessings, and the experiences of devotees confirm this. Sai Baba respected all religions and creeds, and all had free access to the mosque. It is typically unique of Sai Baba that he regarded a place of worship – the mosque – as a mother. He once told a visitor, “Dwarkamai is this very mosque. She makes those who ascend her steps fearless. This masjidmai is very kind. Those who come here reach their goal !”

On entering the mosque one is struck by its powerful atmosphere and the intensity and absorption with which visitors are going about their worship. Another point we notice is the great diversity of devotional expression. Some people will be kneeling before Baba’s picture of making offerings, others will be praying before the dhuni (perpetually burning sacred fire), some may be doing japa or reading from sacred texts, and others will be sitting in contemplation. If we spend some time here we may become aware of a mysterious phenomenon.

The “mayi” aspect of the masjid reveals itself in a number of ways and we feel we are sitting in Baba’s drawing room. See that child over there happily crawling around with a toffee in its mouth, or her sister colouring a comic book ? And what about the old man complaining to Baba about his aches and pains, or that women sitting with her son on her lap telling him a story ? Opposite is a large family group. The granny has a tiffin tin, and having offered some to Baba, she walks around giving a handful of payasam (sweet rice) to everyone in the mosque. We feel we are receiving prasad almost from Baba himself, and perhaps we are then reminded of some of the stories in Baba’s life in which devotees brought offerings, or when he affectionately distributed fruit or sweets with his own hand. The atmosphere is so homely in the abode of Sai mavuli ! But what is perhaps more remarkable, is that his homeliness co-exists with a powerful experience of the sacred and transcendent. The spirit is profoundly moved by “something” – something indefinable, something great, something mysterious, something magnetically attractive. As we explore Sai Baba’s Shirdi, this aspect of Baba – at once the concerned mother and the Almighty – is shown again and again. Many devotees relate to Baba as a mother, and many as a God supreme. That these two are so perfectly synthesized in Baba – see his care for both the smallest domestic detail as well as the ultimate spiritual attainment – is perhaps the most beautiful and unique aspect of Shirdi Sai.

When Sai Baba moved into this mosque it was an abandoned and dilapidated mud structure, much smaller than the one we see today. In fact, it extended only as far as the steps and wrought iron dividers enclosing the upper section, with the rest of the area an outside courtyard. There were no iron bars around the mosque or the dhuni as there are today, and according to Hemadpant, there were “knee-deep holes and pits in the ground”! Part of the roof had collapsed and the rest was in imminent danger of following, so it was a rather hazardous place to live ! Once when Baba was sitting in the mosque, eating with a few devotees, there was a loud crack overhead. Baba immediately raised his hand and said, “Sabar, sabar,” (“Wait, wait”). The noise stopped and the group carried on with their meal, but when they got up and went out, a large piece of the roof came crashing down onto the exact spot where they had been sitting!

Renovation of the masjid

Baba’s devotees sometimes pestered him to allow them to renovate the mosque, but his initial response was always to refuse. For him there was no need for any alterations. Once, in the mid-1890's, a devotee had some building materials delivered to the mosque, with the intention that they should be used for repair work, but Baba had them redirected to a couple of local temples that were in need of restoration.

Later, Nana Chandorkar and Nana Nimonkar were determined that some reconstruction should go ahead, while Baba appeared to be equally adamant that it should not, although he eventually gave permission for it through the intervention of Mahalsapati. At first, whatever work was done, Baba would undo. It seems not an uncommon occurrence with Baba that whenever a new proposal was put forward, particularly with regard to renovation, he would first oppose it, often vehemently, even violently, before eventually acquiescing and allowing the work to go ahead. Eventually the construction team resorted to working at night, and then only on those alternate nights when Baba slept in Chavadi.

By about 1912 the renovation work was complete and all that remained to be done was the metal roofing for the courtyard. For this, one of Baba’s most intimate devotees, Tatya Kote Patil, and some others, arranged for materials to be brought from Bombay. They then set about the work, including digging a trench for the erection of some iron poles, without asking Baba’s permission.

When Baba returned from Chavadi to the mosque and saw what was happening he appeared to be furious, demanding, “What is going on ? Who had done this ?” He promptly ripped out the poles with his own two hands (though it had taken several people to carry them), and threw stones at the labourers to drive them away. Then he grabbed Tatya by the scruff of his neck until he was unable to speak and almost choking, and violently berated him.

Most of the labourers fled in terror and Tatya was left with Baba. Despite his precarious predicament and Baba’s vehement objection to the project, Tatya insisted that the work should be done. Baba threw him to the ground snatched off the turban that Tatya always wore, flung it into the trench and set fire to it. Still Tatya insisted on the need to make repairs and vowed that he would never wear a turban again until the work was complete. Baba finally relented and by evening had cooled down sufficiently to call Tatya and tell him to again put on a turban. Tatya, however, refused. Eventually, in his loving concern, Baba gave money to someone to bring new cloth and himself tied a new turban on his steadfast devotee.

Some time after this event, Kakasaheb Dixit replaced the original mud floor with tiles and the work was complete.

When Sri Sai Baba moved into the mosque permanently, he had already been in Shirdi for a number of years, staying mostly under the neem tree, with an occasional night at the mosque or in the near vicinity. It could be said that Baba’s settling in the mosque marked a turning point in his life, or rather, in that of the village itself, as the shift brought him into closer contact with the local people.

Baba’s fondness for lamps - Lamp is the symbol of holy light - light of knowledge in darkness of ignorance.

Although Baba had been healing people since his early days in Shirdi and was sometimes called “Hakim” (“doctor”), it was a specific and dramatic event which brought him to the attention of the local people, and it took place in the mosque. Throughout his life Baba displayed a fondness for lights and lamps and would regularly light panatis (small earthenware pots with cotton wicks and oil) in the mosque and certain local temples, in accordance with the Hindu and Muslim view that places of worship should be illuminated at night. For this he depended on the generosity of a few local shop-keepers from whom he used to beg oil. One day, however, both suppliers brusquely refused to give him any oil, claiming that they were out of stock. Baba took this calmly and returned to the mosque empty-handed. The shopkeepers followed him in the gathering gloom, curious to see what he would do. What they witnessed brought them to their knees in awe and wonder. Baba took some water from the pot kept in mosque, and put it in the jar he used for collecting oil. Shaking it up he drank the oily water, then took another jar of water and filled the four lamps with it. Next he lit the lamps, and – to the shopkeepers’ astonishment – they not only burned, but remained alight all night. Afraid of being cursed by a man of such powers, the shopkeepers begged Baba’s forgiveness. This was freely given, but Baba pointed out the importance of speaking the truth – if they did not want to give, they should simply say so directly and not lie about it.

The wondrous nature of this event, which is said to have taken place in 1892, and the many such leelas which followed, precipitated an influx of visitors to the Shirdi mosque that has never stopped growing. To this day, lamps are burnt continually in Dwarkamai, providing us with an unbroken link to Baba and the lamps that he himself started and lovingly kept alight.

Association with Dwarka

During Baba’s time Dwarkamai was always referred to simply as “the masjid” or mosque. The name “Dwarkamai” came into popular vogue only after Baba passed away but was first coined when a devotee once expressed a wish to make a pilgrimage to Dwarka, a town in Gujarat sacred to Krishna. Baba replied that there was no need as that very mosque was Dwarka. “Dwarka” also means “many-gated”, and “mai” means mother, hence “the many-gated mother” (and Baba did often call it the “masjid ayi”). The author of Sri Sai Satcharitra, identified another definition of Dwarka given in the Skanda Purana – a place open to all four castes of people (Brahmins, Kshatriyas, Vaishyas and Sudras) for the realization of the four corresponding aims of human existence (i.e. moksha or liberation, dharma or righteousness, artha or wealth and kama or sensual pleasure). In fact, Baba’s mosque was open not only to all castes, but also to untouchables and those without caste.

Yadnya - The Dhuni – is a sacrificial rite (Yadnya) on a pyre – a pious devotional act of worship to Agni (fire)

For many visitors, the dhuni is the most significant part of Dwarkamai, as it is so intimately associated with Baba. The dhuni is the sacred, perpetually burning fire that Baba built and which has been maintained ever since, though today the fire is much bigger and is enclosed behind a wire cage. Yadnya produces ash which the purest substance on earth and has the power to destroy whatever evil and impure. Baba very generously distributed Udi to His devotees for protecting them from maladies.

The maintenance of a dhuni is important in several traditions, including Zoroastrianism, Sufism and Hinduism (especially the Nath sect). Fire was also important to Baba, as wherever he stayed – whether under the neem tree, in the forest, or in the mosque – he always kept a dhuni. Baba, however, was not bound by any convention or set rules, nor did he worship the fire. He simply maintained it, using it for his own particular and mysterious purposes. There were no classic restrictions around Baba’s dhuni. Baba did not prevent others from touching it – indeed, villagers would sometimes come to take embers with which to kindle their own household fires, and whenever Radhakrishnayi used to thoroughly clean and whitewash the mosque at festival times, she would move the dhuni into the street outside. Baba did not confine himself to burning only wood on the dhuni, but would throw his old clothes on it once they were worn out, and he would adjust the fire with his foot (in Indian culture it is considered disrespectful to touch or point to anything with the foot). One day, the fire in the mosque got wildly out of control, with flames leaping up to the roof. None of those present with Baba dared say anything to him but they were nervous. Baba responded to their uneasiness, not by prayer or supplication, but by magisterially rapping his satka (stick) against a pillar and ordering the flames to come down and be calm. At each stroke the flames diminished and the fire was soon restored to normal.

When Baba returned from his morning begging-rounds with a cloth bag of food and a tin pot of liquids, he would first offer some of it at the dhuni before taking any himself. We may not be able to discern exactly why or how Baba used the dhuni, but it is evident that despite the apparent informality around it, the fire was an important part of his routine. According to the Sri Sai Satcharitra, the fire symbolized and facilitated purification and was the focus of oblations, where Baba would intercede on behalf of his devotees. Once when Baba was asked why he had a fire, he replied that it was for burning our sins, or karma. It is reported that Baba would spend hours sitting in contemplation by the dhuni, facing south, especially early in the morning after getting up and again at sunset. Mrs. Tarkhad, who had Baba’s darshan regularly, says that at these times “He would wave his arms and fingers about, making gestures which conveyed no meaning to the onlookers and saying “Haq” which means God.”

The spot where Baba used to sit is marked by a small pair of silver padukas. Look carefully – on the floor just in front and to the right of the dhuni – for they are easy to miss. We feel awed when we see the padukas and reflect on what issued form here – this was the spot where Baba stood and sat, his finger on the pulse of the universe, controlling, effecting, giving, protecting, never resting but constantly seeing to the needs of his devotees, for as he said, “If I don’t take care of my children night and day, what will become of them ?”
Today the dhuni is maintained in a carefully designed structure lined with special fire-bricks, in the same place that Baba used to have it. Baba made an intriguing comment about this spot, saying that it was the burial place of one Muzafar Shah, a well-to-do landowner, with whom he once lived and for whom he had cooked. This is recorded in Charter & Sayings of Sri Sai Baba, but as so frequently when Baba speaks about his personal history, we do not know to which life he was referring.

In 1998 the Sansthan undertook the rebuilding of the dhuni pit and re-designed the chimney to its distinctive shape.

Udi

From the earliest days, Baba would give udi – holy ash from the dhuni – to his visitors. The healing power of Baba’s udi is well documented and there are numerous cases of people being healed of pain or sickness by taking Baba’s udi both before and since his mahasamadhi.

Baba would sometimes apply udi to his devotees when they arrived, or when they were taking leave of him, and he often gave out handfuls of it which he scooped up from the dhuni. The Sri Sai Satcharitra tells us that “when Baba was in a good mood” he sometimes used to sing about udi “in a tuneful voice and with great joy” : “Sri Ram has come, Oh he has come during his wanderings and he has brought bags full of udi.” Udi is still collected from the fire for distribution. Since this is a continuation of Baba’s own practice, and the udi comes from the very fire that Baba himself lit and tended, it is considered extremely sacred. Today a small tray of udi is kept for visitors near the steps.

For devotees of Sai Baba there is an emotional attachment to udi as a tangible form of Baba’s blessings, a vehicle for Baba’s grace and a link to Baba himself. People usually put it on the forehead and/or in the mouth.

Udi is available in small packets from a small booth outside the Samadhi Mandir.

The kolamba and the waterpot

In the southwest corner of the mosque by the dhuni is a waterpot on a stand, and below it, an earthenware dish known as a kolamba. Baba used to beg for his food at least twice a day. He generally visited only five houses – those of Vaman Gondkar, Vaman Sakharam Shelke, Bayajabai and Ganapat Kote Patil (Tatya’s parents), Bayaji Appa Kote Patil and Nandaram Marwadi – and stand outside them calling for alms. Baba would collect the solid food in a cloth bag and any liquid offerings in a small tin pot. When he returned to the mosque he would offer some at the dhuni, the empty it all into a kolamba and leave it available for any person or creature to take from, before eating a small quantity himself. In continuance of this tradition, a kolamba is still kept here beside the water pot. People leave naivedya (food offerings) here as a gesture of offering bhiksha to Baba, and take it as his prasad. As Baba used to keep one or two water pots by the dhuni (for drinking and performing ablutions), this tradition is also maintained. Devotees like to take the water a symbol of Baba’s teerth (holy water).

The nimbar

On the western wall of the mosque – in the direction of Mecca – is a nimbar or niche, with a set of lamps in front of it. The nimbar is a standard feature of all mosques, but the lamps were put there by Baba. In Dwarkamai this spot, which is near where Baba used to sit, is decorated with a garland of flowers.

The Sri Sai Satcharitra relates that it was here that Baba used to have his midday meal, sitting behind a curtain with his back to the nimbar, and a row of devotees on either side of him. This is also the place where Baba would sleep with his head pointing towards the nimbar, with Mahalsapati on one side of him and Tatya Kote Patil on the other.

The grinding stone and bag of wheat

A grinding stone – a common household item in rural India – is kept in the north corner of the western wall. Baba apparently had two or three such stones (another is on display in the Samadhi Mandir), which he occasionally used for grinding wheat. The most famous of these became the inspiration for Hemadpant’s celebrated Sri Sai Satcharitra. It is described as follows :

“One morning, some time after the year 1910, while I was in Shirdi, I went to see Sai Baba at his mosque. I was surprised to find him making preparations for grinding an extraordinary quantity of wheat. After arranging a gunny sack on the floor he placed a hand-operated flour mill on it and, rolling up the sleeves of his obe, he started grinding the wheat. I wondered at this, as I knew that Baba owned nothing, stored nothing and lived on alms. Others who had come to see him wondered about this too, but nobody had the temerity to ask any questions.

As the news spread through the village, more and more men and women collected at the mosque to find out what was going on. Four of the women in the watching crowd forced their way through and, pushing Baba aside, grabbed the handle of the flour mill. Baba was enraged by such officiousness, but as the women raised their voices in devotional songs, their love and regard for him became so evident that Baba forgot his anger and smiled.

As the women worked, they too wondered what Baba intended doing with such an enormous quantity of flour... They concluded that Baba, being the kind of man he was, would probably distribute the flour between the four of them… When their work was done, they divided the flour into four portions, and each of them started to take away what she considered her share.
“Ladies, have you gone mad!” Baba shouted. “Whose property are you looting? Your father’s? Have I borrowed any wheat from you ? What gives you the right to take this flour away ?”

“Now listen to me,” he continued in a calmer tone, as the women stood dumbfounded before him. “Take this flour and sprinkle it along the village boundaries.”

The four women, who were feeling thoroughly embarrassed by this time, whispered among themselves for a few moments, and then set out in different directions to carry out Baba’s instructions.

Since I was witness to this incident, I was naturally curious as to what it signified, and I questioned several people in Shirdi about it. I was told that there was a cholera epidemic in the village, and this was Baba’s antidote to it ? It was not the grains of wheat which had been put through the mill but cholera itself which had been crushed by Sai Baba, and cast out from the village of Shirdi.

To this day, a grinding stone is kept in the mosque with a sack of wheat beside it, as it was in Baba’s time. This tradition goes back many years to the time when two devotees – a farmer (Balaji Patil Nevaskar) and his landowner – came to Baba for arbitration. Although Nevaskar had been cultivating the land for decades, the owner wanted it back. Baba advised him to comply with the owner’s wishes, but instead of giving the crop to the owner he sent the whole of it to Baba, keeping none for himself ? Baba took a small portion of it, which he kept beside him all year, and returned the rest. In this way the custom was born and the ritual was repeated every year. These days a bag of wheat is kept in a glass case by the grinding stone throughout the year, and is replaced annually on the festival of Ramnavami.

The Chillims

In the corner by the grinding stone you will see a cupboard. It was in this niche that Baba used to keep his chillims. He was fond of smoking tobacco through these clay pipes and used to pass the pipe around to this close devotees. At such times he might tell stories and the atmosphere was one of good humour and friendliness.

As with many of the apparently ordinary things around Baba, there was more to the chillim as a means of bestowing grace. G. S. Khaparde observes in his Shirdi Diary that one day Baba “was very gracious and repeatedly gave me smoke out of his pipe. It solved many of my doubts and I felt delighted.” There are also reports of Baba using the pipe for healing purposes. Hari Bhau, for example, suffered from asthma. He had never smoked before Baba offered him the pipe one day. Because it was given by Baba, he took it and smoked. From then on, his asthma was cured and never bothered him again.

None of the pipes can be seen in Dwarkamai now, but a few are on display in the Samadhi Mandir. Baba received many pipes in his lifetime and would often give them away.

Baba’s portrait

Baba would spend much of his time in the mosque sitting in front of the dhuni, often with his arm leaning on a little wooden balustrade. A large portrait of Baba, sitting in the same posture, is now to be found here. The picture is kept on a throne-like platform and is the focus of worship, just as Baba himself was when he sat here. Baba sits relaxed and calm, looking out at us with a warm, welcoming, almost amused expression; at the same time the gaze is both penetrating and searching. On seeing the finished work, Baba is reported to have said, “This picture will live after me.”

Something of that freshness is evident when we look at the portrait here. No matter how many times we take its darshan, we feel that Baba is greeting us a new. For that, we are indebted to the artist, S. R. Jaikar, from Bombay. The original picture was painted under commission from a close devotee (M. W. Pradhan). At first, Baba did not give permission for the work, claiming that he was just a simple beggar and fakir and what was the point of painting such a person. It would be better for Shama (who relayed the request to Baba) to get his own portrait done, suggested Baba. Luckily for future generations though, Baba later relented and Jaikar actually painted four pictures, one of which was touched by Baba.

The picture was installed in Dwarkamai after Baba’s mahasamadhi. The painting that we see now is a recent copy of Jaikar’s original, which has been moved to a Sansthan office to preserve it from the drying effects of the dhuni.

In front of the portrait is a pair of silver padukas which was installed later. Here it may be worth adding a note about the significance of padukas. They are used throughout India, but particularly in the Datta cult in Maharashtra. Padukas may be a pair of carved “footprints” or a pair of shoes used by the saint. It is the former which we mostly see in Shirdi. Padukas signify the presence of the saint – wherever the feet are, the rest of the body will be ! – and thus they are revered.

In Dwarkamai alone, there are five sets of padukas, symbolizing Baba’s presence and giving us the opportunity for remembrance and worship. Taking the lowest part of the saint’s body, we touch it with the highest part of our own (the head) as a gesture of obeisance and respect, in an act of namaskar. When we bow down we are adoring our Beloved, affirming our hallowed connection, and in this way, asking for continued blessings.

Baba has told his devotees, “I am a slave of those who always remember me in their thoughts and actions and do not eat anything before offering it to me.” If you are in Dwarkamai around midday, you may see people offering food to the portrait. After being offered, the food is then taken back to the person’s house and shared as prasad or distributed among those in the mosque. The Sansthan also offers food to Baba here (as well as at Gurusthan and the Samadhi Mandir). Afternoon arati, it is given out to all those present in Dwarkamai.

In the context of offering food to Baba’s portrait, we may recall the story in the Sri Sai Satcharitra of the Tarkhad family. Mrs. Tarkhad and her son were planning to visit Shirdi, but the son was reluctant to go, as he was afraid his father would not properly carry out the daily worship to the large picture of Baba he lovingly kept at their house in Bandra. His father assured him that he would, and mother and son left for Shirdi. For three days all went well, but on the fourth day, although Mr. Tarkhad performed the puja, he forgot to offer the customary few pieces of lump sugar. As soon as he remembered his omission, he postrated before the shrine, asked for forgiveness and wrote a letter to Shirdi. Meanwhile, around the same time in Shirdi, Baba turned to Mrs. Tarkhad and said, “Mother, I went to your house in Bandra to get something to eat, but the door was locked. I managed to get in somehow, but found that Bhau [Mr. Tarkhad] had left nothing for me to eat so I have returned unsatisfied.” Mrs. Tarkhad did not understand what Baba was talking about, but the son immediately realized and asked Baba if he could go home, Baba refused, but let him do his puja in the mosque. The son wrote to his father imploring him not to neglect the puja and the two letters crossed in the post and were delivered the next day. This shows that in a mysterious and inexplicable way, when we offer something to a picture of Baba, it is not merely symbolic, but we are offering it to Baba himself.

Dakshina box / hundi –

The principle of dakshina {monetary sacrifice performed by giving money by way of donation to Baba: Baba used to accept or not accept according to HIS wish money as dakshina from devotees for retrieving them from their the evil effect of sins. Life becomes pure and rich by sacrifice. This is the preaching from upanishada (religious scripture about knowledge) – which means learning by sitting at the feet or in the company of SatGuru(the Supreme Teacher)}

Until around 1909, Baba almost never asked for dakshina (donations) and rarely accepted monetary offerings, except occasionally a few small coins which he used for buying fuel. Then, for some reason, Baba did start asking, although he had no personal need or desire for money, and by the end of each day he had always given away whatever he had received that day, remaining true to his principles of non-attachment and poverty. A few devotees (such as Bade Baba and Tatya Kote Patil) were even given a fixed amount every day.

Baba’s purpose in asking for dakshina was always to benefit a particular individual by, for example, driving a (frequently moral) point home, balancing a forgotten debt or conferring a special blessing. “I do not ask from everyone,” he said, “but emblem of Muslim-Hindu unity. The provision of the tulsi in a Muslim place of worship is an example of the many ways in which Baba fused Muslim and Hindu elements and resisted being identified exclusively with one religion, while persistently challenging sectarian divisions and prejudices.

Baba’s photograph and the stone

Baba always wore “white” Kurta (not ‘saffron’) as a symbol of light. His posture is ‘Niralambasan’ – Nir – without alamba – dependence. This means that Baba as a supreme eternal power does not require any physical matter to rest upon. Another significant thing about Baba’s posture is that Baba never raised his hand to give HIS blessing. However HIS right foot is parallel to ground so that devotees’ can have charan darshan (vision of HIS right foot and bare left foot on ground)

On the eastern wall opposite the steps leading up to the dhuni, hangs a large framed picture of what is probably the most famous image of Baba. It is a painting of an original black-and-white-photograph.

He is seated on a large stone with his right leg crossed over the left thigh, his left hand resting on the crossed foot. Baba is wearing a torn kafni, a headscarf knotted over his left shoulder, and he sits relaxed yet alert, leaning forward slightly. His expression is at once intense, all-knowing and compassionate, but above all, unfathomable. To Sai devotees, this is probably the most familiar image of Baba. Consequently, many believe that this posture was a common one of Baba’s. Some suggest that Baba adopted this pose deliberately, as in Indian iconography it represents sovereignty, and is associated with gods and maharajahs (and some draw parallels with Dakshinamurti, who also sits cross-legged facing south). Others say that it has no special significance and that it was not Baba’s typical posture. Whatever the facts, the picture is treasured by Sai devotees as one of only six or seven photos that we have of Baba.

Until Baba sat on it, the stone was used by devotees for washing their clothes (remember that in those days, the mosque consisted of only the raised area around the dhuni, so the stone was outside). One day Baba happened to sit down on it and someone took the opportunity to photograph him. Once he had sat on it, the stone was considered sacred and no longer used for washing. It is that stone, set with a pair of marble padukas, which is now under Baba’s photo. The owner of the original painting of this photo, D. D. Neroy from Bombay, gave the painting to his guru, Kammu Baba, who later gave it to the Sansthan. It is likely that this was the picture that the Sansthan gave as a model to the sculptor who carved Baba’s statue for the Samadhi Mandir.

Devotees meditate on and worship this picture. Baba has said that there is no difference between his physical self and his image. Indeed, he even proved this on a number of occasions. When Balabua Sutar came to see Baba for the first time in 1917, Baba said that he had known him for four years. This puzzled Sri. Sutar, but then he remembered that he had prostrated to a picture of Baba in Bombay four years previously, and it was to that which Baba was alluding. Even more dramatically, Baba once came to Hemadpant in a vision and told him he would be coming for lunch that full moon festival day. In an extraordinary chain of events, a picture of Baba was unexpectedly delivered to Hemadpant’s house just as the midday meal was about to be served !
The animal statues

On each side of the photo is a statue of an animal – to the right a tiger and to the left a horse – Tiger is the carrier (vahaan) of original cosmic energy which takes female form of Devi – AadiMata – (Mother) Horse is the symbol of complete masculinity (Purushat) Nandi in front of Baba is the carrier of Shiva (cosmic purity). There is a remarkable history behind each of these.

Just one week before Baba’s mahasamadhi, a band of traveling dervishes brought a tiger to him which they were exhibiting and thereby earning money. The animal had fallen sick and is described as “very ferocious”. After trying various remedies in vain, the dervishes brought him to see the renowned saint of Shirdi hoping he would be cured by darshan of a mahatma.

The group paid obeisance to Baba and told him about the tiger’s condition. “I shall relieve him of his suffering,” said Baba. “Bring him here !” The dervishes wheeled the cage into the courtyard of the mosque. The tiger, which was tied up tightly with chains, was taken out for Baba to see.

People watched the unfolding drama first in great apprehension and then in utter astonishment. The tiger approached the steps and stared at Baba, who returned his gaze. It then thrashed its tail on the ground three times, gave out a terrific roar and fell down dead “

The dervishes were dismayed at losing their means of livelihood, but later they were reconciled to it and recognized the tiger’s exceptionally good fortune in dying in the presence of a saint (in India, this is commonly thought to confer moksha or liberation). Baba consoled them saying that the tiger was “meritorious” and that it had been destined to die there on that day and had achieved permanent bliss by doing so. “The tiger’s debt incurred to you in a former birth is now cleared,” said Baba. He also helped the dervishes financially by giving them 150 rupees.

Baba told the dervishes to bury the tiger in front of the nearby Mahadev Temple (one of the three small temples that now lies between the Samadhi Mandir and the Queue Complex) and you can see its samadhi by the Nandi. The statue of the tiger was erected much later (on 12 November 1969) by Sri. Tryambaka Rao of Ojar village in commemoration of this blessed incident.

The story of the horse is equally remarkable, though somewhat milder ! The horse was given to Baba in fulfillment of a vow by a horse dealer named Kasam, in about 1909. Kasam’s mare had not produced a foal for a long time and so he resolved to give the first-born to Baba if she foaled. This came to pass and Shyam Karni (meaning “black ears”, Baba’s name for him) became a great favourite with Baba who lavished much love on him. Shyam Karn (also known as Shyam Sunder, “Black Beauty”) was an integral part of the Chavadi procession. Extravagantly decorated, he would lead the procession each time. He was present at puja and is also said to have been trained to do namaskar to Baba. Nana Chandorkar hired a man to look after him. One day, when Baba was in the mosque, he suddenly exclaimed in pain, “Oh they’re killing that horse ! Go quickly and fetch him !” It turned out that the trainer had been beating him severely, but perhaps what is more extraordinary is that when Baba revealed his back, the livid marks of a whipping could be seen on his own skin.

Shyam Sundar outlived Baba; his samadhi is in Lendi Gardens.

The tortoise tile - Tortoise is regarded as one of the God incarnations in Hindu religious philosophy.

On the floor of the mosque, about two-thirds back from the steps, you will notice a white marble tile with a tortoise carved in relief. The tile is said to mark two things : the place where Shyam Sunder used to bow down to Baba, and the original location of the stone on which Baba sat, which was moved when the mosque was extended after Baba’s mahasamadhi. According to Hindu mythology, it is a tortoise which bears the weight of the world on its back. As it is already underfoot, it cannot be defiled by being trodden on, so is an appropriate symbol to use here.

The cooking hearth and the wooden post

To the left of the courtyard area of the mosque is the small hearth where Baba sometimes used to cook. Like most things here, it is now enclosed in a wire cage but in Baba’s time and until recently, it was, of course, open.

Here Baba would occasionally prepare large quantities of sweet milk-rice, pulav and other food for distribution among visitors. He would supervise the whole process himself, including shopping, grinding spices, and chopping the ingredients. The food was cooked in huge copper pots – enough for 50-200 people – which are now on display in the Samadhi Mandir.

An outstanding aspect of Baba’s cooking style was that rather than use a ladle or a spoon, he would stir the scalding food with his bare hand, without causing himself any injury. The Sri Sai Satcharitra describes tenderly and in great detail how and what Baba would cook, “then with his own hands, serve very lovingly to all, with great respect. And those desirous of eating would happily partake of the food till quite full, even as Baba pressed them to have more, saying lovingly, ‘Take, take some more !’ Oh, how great must have been the merit of those who partook of this most satisfying meal ! Blessed, blessed were those to whom Baba served, himself.” The author adds that once the number of visitors became very large and the quantity of food offerings also huge, Baba cooked less often. Baba never gave up the custome of begging for his food throughout his long life.

Beside the stove is a three-foot tall wooden post, which Baba would lean against while cooking. Though it is unremarkable looking, it is thought to be invested with healing properties, since Baba once advised a close devotee (Sai Saranananda), who was then suffering from severe knee pain, to touch the post with his knee and then do pradakshina around it. After doing this the pain disappeared. To this day, people with bodily aches and pains also like to lean against the post as a means of receiving Baba’s blessing for their healing.

Padukas (God’s feet) are feet pairs of Vishnu (Parvar Digar) in which are combined the riches of matter (Goddess Laxmi) and riches of Knowledge – Goddess (Saraswati).

Just behind the cooking area is the place where Baba would stand every day leaning against the mud wall, usually before he went to Lendi. He would watch the villagers passing by and call out to them in a friendly way, “How are you ?” “How’s the crop coming along ?” “How are your children doing ?” Following Baba’s mahasamadhi, a pair of padukas was installed in this spot and a small shrine placed over them. In the wall above is a smaller set of padukas placed where he is said to have leaned his hand.

The storage rooms

On each side of the lower section of the mosque is a small shed. One contains the palanquin used for processions and the other, until recently, used to house the rath, or cart, used at festival times.



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