RAM NAVMI FESTIVAL IN SHIRDI

HAPPY RAM NAVMI

RAMA-NAVAMI FESTIVAL IN SHIRDI

Efficacy of the Touch of Guru’s Hand

Where Real or Sadguru is the helmsman, he is sure to carry us safely and easily beyond the worldly ocean. The word Sadguru brings to mind Sai Baba. He appears to me, as if standing before me, and applying Udi (scared ashes) to my forehead and placing his hand of blessing on my head. Then joy fills my heart and love overflows through my eyes. Wonderful is the power of the touch of Guru’s hand. The subtle-body (consisting of thoughts and desires), which cannot be burnt by the world dissolving fire, is destroyed by the mere touch of the Guru’s hand, and the sins of many past births are cleaned and washed away. Even the speech of those, whose heads feel annoyed when they hear religious and Godly talks, attains calmness. The seeing of Sai Baba’s handsome form, chokes our throat with joy, makes the eyes overflowing with tears, and overwhelms the heart with emotions. It awakens in us ‘I am He (Brahman)’ consciousness, manifests the joy of self-realization, and dissolving the distinction of Thou, and I then and there, makes us one with the Supreme (One Reality). When I begin to read scriptures, at every step I am reminded of my Sadguru, and Sai Baba, assumes the form of Rama or Krishna and makes me listen to his Life. For instance when I sit to listen to Bhagwat, Sai becomes Krishna from top to toe, and I think he sings the Bhagwat or Uddhava Gita (song of teachings by Lord Shri Krishna to His disciple, Uddhava) for the welfare of the devotees. When I begin to chitchat, I am at once put in mind of Sai’s stories for enabling me to give suitable illustrations. When I myself start to write anything, I cannot compose a few words or sentences, but when He of his own accord makes me write, I go on writing and writing and there is no end to it. When the disciple’s egoism props up, He presses it down with His hand, and giving him His own power, makes him gain His object, and thus satisfies and blesses him. 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. Four paths, viz., of Karma, Jnana, Yoga and Bhakti lead us separately to God. Of these, the path of Bhakti is thorny and full of pits and ditches, and thus difficult to traverse, but if you, relying on your Sadguru, avoid the pits and thorns and walk straight, it will take you to the destination (God). So says definitely, Sai Baba.

After philosophising about the Self-Existent Brahman, His Power (Maya) to create this world and the world created, and stating that all these three are ultimately one and the same, the author quotes Sai Baba’s words guaranteeing the welfare of the Bhaktas: -

"There will never be any dearth or scarcity, regarding food and clothes, in any devotees’ homes. It is my special characteristic, that I always look to, and provide, for the welfare of those devotees, who worship Me whole-heartedly with their minds ever fixed on Me. Lord Krishna has also said the same in the Gita. Therefore, strive not much for food and clothes. If you want anything, beg of the Lord, leave worldly honours, try to get Lord’s grace and blessings, and be honored in His Court. Do not be deluded by worldly honor. The form of the Deity should be firmly fixed in the mind. Let all the senses and mind be ever devoted to the worship of the Lord, let there be no attraction for any other thing; fix the mind in remembering Me always, so that it will not wander elsewhere, towards body, wealth and home. Then it will be calm, peaceful and carefree. This is the sign of the mind, being well engaged in good company. If the mind is vagrant, it cannot be called well-merged."

After quoting these words, the author goes on to relate the story of Rama Navami festival in Shirdi. As Rama-Navami is the greatest festival celebrated at Shirdi, another fuller account, as published in Sai Leela Magazine of 1925, page 197, is also referred to and a summary of the festival, as related in both these accounts is attempted here.

Origin

One, Mr. Gopalrao Gund, was a Circle Inspector at Kopergaon. He was a great devotee of Baba. He had three wives, but had no issue. With Sai Baba’s blessings, a son was born to him. In the joy that he felt regarding the event, an idea of celebrating a fair or ‘Urus’ occurred to him in the year 1897, and he placed it for consideration before other Shirdi devotees, viz. Tatya Patil, Dada Kote Patil and Madhavrao Deshpande (Shama). They all approved of the idea, and got Sai Baba’s permission and blessings. Then an application for getting the Collector’s sanction for celebrating the urus was made, but as the village Kulkarni reported against holding the fair, the sanction was refused. But as Sai Baba had blessed it, they tried again, and ultimately succeeded in getting the Collector’s sanction. The day for the Urus was fixed on the Rama-Navami day, after having consultation with Sai Baba. It seems, He had some end in view, in this, viz., the Unification of the two fairs of festivals, the Urus and the Rama-Navami and the unification of the two communities - the Hindus and the Mahomedans. As future events showed, this end or object was achieved.

Though the permission was obtained, but other difficulties cropped up. Shirdi was a village, and there was scarcity of water. There were two wells in the village, the one in use, dried up soon, and the water from the second was brackish. This brackish water was turned into sweet one by Sai Baba, by throwing flowers into it. The water of this well was insufficient, so Tatya Patil had to arrange to get water, from a well by fixing Moats (leather sacks) thereon, at a considerable distance. Then temporary shops had to be constructed, and wrestling bouts arranged. Gopalrao Gund had a friend, by name Damu Anna Kasar, of Ahmednagar. He also was similarly unhappy in the matter of progeny, though he married two wives. Sai Baba too blessed him with sons, and Mr. Gund prevailed upon his friend to prepare and supply one simple flag for the procession of the fair; he also succeeded in inducing Mr. Nanasaheb Nimonkar to supply another embroidered flag. Both these flags were taken in procession through the village, and finally fixed at the two ends or corners of the Masjid, which is called by Sai Baba as Dwarkamai. This is being done even now.

The ‘Sandal’ Procession

There was another procession, which was started in this fair. This idea of ‘Sandal’ procession originated with one Mr. Amir Shakkar Dalal, a Mahomedan Bhakta from Korhla. This procession is held in honour of great Muslim Saints. Sandal i.e. Chandan paste and scrappings are put in the THALI (flat dishes), and these are carried with incense burning before them in procession to the accompaniment of band and music through the village and then after returning to the Masjid, the contents of the dishes are thrown on the ‘Nimbar’ (nitche) and walls of the Masjid with hands. This work was managed by Mr. Amir Shakkar for the first three years, and then afterwards by his wife. So on one day, the two processions, the ‘Flags’ by the Hindus and that of ‘Sandal’ by the Muslims, went on side by side, and are still going on without any hitch.

Arrangement

This day was very dear and sacred to the devotees of Sai Baba. Most of them turned out on the occasion, and took a leading part in the management of the fair. Tatya Kote Patil looked to all outward affairs, while the internal management was entirely left to one Radha Krishna Mai, a female devotee of Baba. Her residence was full of guests on the occasion, and she had to look to their needs, and also to arrange for all the paraphernalia of the fair. Another work, which she willingly did, was to wash out and clean and white-wash the entire Masjid, its walls and floor, which were blackened and were full of soot on account of the ever-burning Dhuni (sacred fire) of Sai Baba. This work, she did during the night, when Sai Baba went to sleep every alternate day in the Chavadi. She had to take out all the things, including even the Dhuni, and after thorough cleaning and whitewashing replace them, as they were before. Feeding the poor, which was so dear to Sai Baba, was also a great item in this fair. For this purpose, cooking, on a grand scale and preparing various sweet dishes, was done in Radha-Krishna Mai’s lodging, and, various rich and wealthy devotees took a leading part in this affair.

Transformation of Urus into Rama-Navami Festival

Things were going on in this way and the fair was gradually increasing in importance till 1912 A.D., when a change took place; That year one devotee, Mr. Krishnarao Jageshwar Bhisma (the author of the pamphlet ‘Sai Sagunopasana’), came for the fair with Dadasaheb Khaparde of Amraoti, and was staying on the previous day in the Dixit Wada. While he was lying on the verandah, and while Mr. Laxmanrao alias Kaka Mahajani, was going down with Puja materials to the Masjid, a new thought arose in his mind and he accosted the latter thus - There is some providential arrangement in the fact that the Urus or fair is celebrated in Shirdi on the Rama-Navami day; this day is very dear to all the Hindus; then why not begin the Rama-Navami Festival - the celebration of the birth of Shri Rama here on this day? Kaka Mahajani liked the idea, and it was arranged to get Baba’s permission in this matter. The main difficulty was how to secure a Haridas, who would perform ‘Kirtan’ and sing the glories of the Lord on the occasion. But Bhishma solved the difficulty, by saying that his ‘Rama Akhyan’ (composition on Rama’s birth) was ready, and he would do the ‘Kirtan’ himself, while Kaka Mahajani should play on the harmonium. It was also arranged to get the ‘Sunthavada’ (ginger-powder mixed with sugar) as Prasad prepared by Radha-Krishna Mai. So they immediately went to the Masjid to get Baba’s permission. Baba, who knew all things and what was passing there, asked Mahajani, as to what was going on in the Wada. Being rather perturbed, Mahajani could not catch the purport of the question and remained silent. Then Baba asked Bhishma, what he had to say. He explained the idea of celebrating Rama-Navami festival, and asked for Baba’s permission and Baba gladly gave it. All rejoiced and made preparations for the Jayanti-festival. Next day, the Masjid was decorated with buntings etc., a cradle was supplied by Radha-Krishna Mai, and placed in front of Baba’s seat and the proceedings started. Bhishma stood up for Kirtan and Mahajani played on the harmonium. Sai Baba sent a man to call Mahajani. He was hesitating to go, doubting whether Baba would allow the festival to go on; but when he went to Baba, the latter asked him as to what was going on and why the cradle was placed there. He answered that the Rama-Navami festival had commenced, and the cradle was put on for that purpose. Then Baba took a garland from the ‘Nimbar’ (nitche), and placed it round his neck and sent another garland for Bhishma. Then commenced the Kirtan. When it came to a close, pound sounds of "Victory to Rama" went up; and Gulal (red - powder) was thrown up all round, amidst band and music. Everybody was overjoyed, when suddenly roaring was heard. The red-powder thrown promiscuously all round, went up, somehow entered Baba’s eyes. Baba got wild and began to scold and abuse loudly. People got frightened by this scene and took to their heels. Those intimate devotees, who knew Baba well, took these scoldings and outpourings of Baba, as blessings in disguise. They thought that when Rama was born, it was proper for Baba to get wild and enraged to kill Ravana; and his demons, in the form of egoism and wicked thoughts etc. Besides they knew, that whenever a new thing was undertaken at Shirdi, it was usual with Baba to get wild and angry, and so they kept quiet. Radha-Krishna Mai was rather afraid; and thought that Baba might break her cradle, and she asked Mahajani to get the cradle back. When he went to loosen and unfasten the cradle, Baba went to him, and asked him not to remove it. Then after some time, Baba became calm, and that day’s programme, including Mahapuja and Arati was finished. Later on, Mr. Mahajani asked Baba, for permission to remove the cradle, Baba refused the same saying, that the festival was not yet finished. Next day, another ‘Kirtan’ and Gopal-Kala ceremony (an earthern pot containing parched rice mixed with curds is hung, only to be broken after the ‘Kirtan’, and the contents distributed to all, as was done by Lord Krishna amongst His cow-herd (friends), were performed, and then Baba allowed the cradle to be removed. While the Rama-Navami festival was thus going on, the procession, of the two flags by day and that of the ‘Sandal’ by night, went off with the usual pomp and show. From this time onwards, the ‘Urus of Baba’ was transformed into the Rama-Navami festival.

From next year (1913), the items in the programme of Rama-Navami began to increase. Radha-Krishna Mai started a ‘Nama-Saptah’ (singing the glory of God’s name continuously day and night for seven days), from 1st of Chaitra, For this, all devotees took part by turns, and she also joined it, sometimes early in the morning. As Rama-Navami Festival is celebrated in many places all over the country, the difficulty of getting a Haridas was felt again. But 5 or 6 days before the festival, Mahajani met accidentally Balabuva Mali, who was known as modern Tukaram, and got him to do the ‘Kirtan’ that year. The next year (1914), another Balabuva Satarkar of Brihadsiddha Kavate, District Satara, could not act as a Haridas in his own town, as plague was prevailing in his town, and so he came to Shirdi; With Baba’s permission, which was secured through Kakasaheb Dixit, he did the Kirtan; and was sufficiently recompensed for his labour. The difficulty of getting a new Haridas every year was finally solved from 1914 by Sai Baba, as He entrusted this function to Das Ganu Maharaj permanently, and since that time, he has been successfully and creditably conducting that function uptill now.

Since 1912, this festival began to grow gradually year-by-year. From the 8th to 12th of Chaitra, Shirdi looked like a beehive of men. Shops began to increase. Celebrated wrestlers took part in wrestling bouts. Feeding of the poor was done on a grander scale. Hard work and sincere efforts of Radha-Krishna Mai turned Shirdi into a Sansthan (State). Paraphernalia increased. A beautiful horse, a palanquin, chariot and many silver things, pots, buckets, pictures, mirrors etc. were presented. Elephants were also sent for the procession. Though all this paraphernalia increased enormously, Sai Baba ignored all these things, and maintained His simplicity as before. It is to be noted that both the Hindus and Mahomedans have been working in unison in both the processions, and during the entire festival, there has been no hitch or quarrel between them at all so far. First about 5000-7000 people used to collect, but that figure went up to 75000 in some years; still there was no outbreak of any epidemic or any riots worth the name during so many past years.

BOW TO SHIRI SAI - PEACE BE TO ALL

Places to visit in Shirdi - Temple Complex Shirdi

The Saibaba temple is situated in the heart of Shirdi village spreading in approximately 200sqmts, attracting thousands of pilgrims from across the world. The temple premises has several of important sites connected to Saibaba of Shirdi that are venerated by all the devotees. Here we are discussing the important sites inside the complex of Shirdi Saibaba temple.

Khandoba Temple

Khandoba temple holds a special place in Shirdi, since this was the site which saw the coming of Saibaba in his tender years dressed in kafni. It is believed that when this young man, with flowing beards and sparkling eyes, approached the temple premises as one of the guest of a wedding party, the temple priest Mhalsapati greeted him as 'Ya Sai'. This name led to the appellation and evolution of one of the most admired spiritual gurus of India.

Earlier the temple lay on the periphery of the village and Khandoba was the tutelary deity of the Mhalsapati family. Peaceful and secluded ambience of the temple impressed Saibaba. At the entrance to the temple is a large banyan tree which is mentioned in the 'Shri Sai Satcharitra' as the place where the bullock cart halted. It is now commemorated with a small shrine and 'padukas' or footwear of Saibaba lay at its base.

Gurusthan

Gurusthan means the place of the Guru. It is significant because here Saibaba spent most of his time here, when he first came to Shirdi. It is also the same place where, according to Saibaba, the tomb of his own guru was located by the Neem tree. The neem tree is still extant in the Gurusthan and there is also a pair of marble padukas on a pedestal, a 'Shivalinga' and a statue of Baba. A small dhuni on a stand is kept in front of the shrine, which is lit on Thursday and Friday. Gurusthan is a wonderful place sit and meditate in peace that generates an inner peace leading to unison with Sai Baba.

Samadhi Mandir

Samadhi Mandir houses Saibaba's tomb and was originally constructed as a wada (large private house) during Saibaba's last years. The Samadhi Mandir has the statue of Saibaba all in white marble sitting in relaxed, natural and majestic demeanor gazing at the millions of devotees who throng the temple for his blessings.

The daily routine of the temple resumes at 5 in the morning with Bhoopali, a morning song, and closes at 10 in the night after the Shej aarati is sung. Only on three occasions the temple is kept open overnight i.e. on Gurupurnima, Dassera, and Ramnavmi. Every Thursday and on each festival, a Palakhi with Baba's photo is taken out from the temple.

Dwarkamai

Dwarkamai in one of the cherished treasure troves of Shirdi associated with Saibaba. When Shri Sai Baba came to Shridhi with a marriage procession, he stayed at Dwarkamai and remained there till the very end of his life. It is situated on the right of the entrance of Samadhi Mandir. Here Saibaba used to heal the sufferers and the sick.

Dwarkamai used to be an old mosque in a very bad shape. Saibaba restored its sanctity turning it into Dwarkamai. It has a portrait of Saibaba and a big stone where he used to sit. Dwarkamai has the Kolamba, water pot and the grinding stone associated with Saibaba. It also has a chariot and a palkhi.

Chavadi

Chavadi literally means village office. In Shirdi Sai temple Chavadi is located on the right side of Dwarkamai. Saibaba used to alternatively sleep in Chavadi, during the last decades of his life. Chavadi is open to devotees from 5am to 9pm. Inside the Chavadi there is large portrait of Saibaba. It also has a wooden bed on which Saibaba was given his last bath before passed away in Dwarkamai. The building also has the framed photo of the cross-legged Saibaba which is taken out on procession on festivals and each Sunday.

Lendi Gardens

Lendi is an important place where Saibaba used to spend his time everyday. It has some tombs, a shrine and a perpetually burning lamp lit by Saibaba and placed between the two trees he planted.

All Sai devotees should utilize Shri Sai Satcharitra in the following manner:

All Sai devotees should utilize Shri Sai Satcharitra in the
following manner:

Get the book, Shri Sai Satcharitra in whatever language one choose
to read. Neatly wrap it in a piece of cloth, and place it near
Baba's photograph or idol with due sanctity.

Whether at home or elsewhere, one should always read a few pages of
the book every night before going to sleep. Every devotee should try
to keep Baba as the last thought before going to sleep.

During a crisis it should be read devoutly for a week, as is
mentioned in Shri Sai Satcharitra. If possible reading should begin
on a Thursday or on some other special day, such a Ramnavmi,
Dussehra, Gurupurnima, Janmashtami, Mahashivratri, Navratri, etc.
After its completion on the seventh day, one should feed the poor
and destitute either in the Temple or at home or wherever possible.

One should read it sitting in some isolated corner in the Temple or
in front of Baba's statue or photograph/painting . If other people
are present, then it should be read to them as well. Group reading
should always be encouraged.

Wherever and whenever possible, it should be read continuously from
sunrise to sunset in the Temples on auspicious days. Devotees may be
asked to read in turns, as in done in chanting the holy name i.e.
Naamjap. Encourage children to read this book. Question-answer
competitions based on Shri Sai Satcharitra can be organized in
Temples.

Shri Sai Satcharitra should be read to the devotees who are sick,
aged and those nearing death as much as possible. All of them will
get peace.

Shri Sai Satcharitra is reasonably priced book and is easily
available in Shirdi. Therefore, any devotee visiting Shirdi must
bring few copies with him to distribute among the people free of
cost.

At times of stress and agony, if one sincerely searches for the
answers from Shri Sai Satcharitra he will not only find the answers
but also solace. His faith will grow in Baba.

May Shri Sainath reveal the Divine knowledge and mysteries contained
in this book to the devotees in the same manner in which He had
inspired Hemadpant to write this book. Shri Sai Satcharitra should
be considered by all devotees as the Gita,Bible, and Holy Quran.

Bow to shri sai - peace be to all
sai ram

CENTRAL RAILWAYS ADVERTISEMENT OF SAI EXPRESS

OM SAI RAM
here is an advertisement of Central Railways published in The Times of India Newspaper on 21/03/2009 on the overwhelming response by Devotees thronging to go to Shirdi by Saiexpress.

Sai Prasadalya

Thousands of Sai Baba devotees receive Anna Dana

Shirdi (Maharashtra) , Wed, 18 Mar 2009

Shirdi (Maharashtra) , Mar.18 (ANI): Tens of thousands of devotees of Sai Baba were recently given Anna Dana at the annual prasadalaya function here, taking forward a tradition first started by the Sai Baba himself.

Devotees accepted the delicious prasad at a nominal rate. Sources at the Shree Sai Baba Sansthan Trust said, nearly 1.5 crore devotees benefited from the prasad and the meals that were served.

The trust spends Rs.25 crore annually on the prasadlaya. The donation is considered very valuable in today's age, which is known as KALYUG in the Hindu mythological context.

According to the trust, one should constantly endeavor to donate and help the needy, especially those who are suffering from hunger and malnutrition.

Legend has it that Sai Baba used to feed the hungry in his own unique way, taking the whole process to a spiritual plane.

He used to prepare the food himself, and ground the spices on a grinding stone. He also used to purchase foodgrains that were to be cooked and subsequently distributed by him personally.

The trust is really a place of faith for all Sai Baba devotees. They relish their food, which can be procured for as little as Rs.5 per person and Rs.2 for a child.

On any given normal day, 35,000 to 40,000 devotees attend the activities at the Sai Baba Trust. During occasions like festivals and vacations, the number goes up to 70,000 or 80,000.

One hall can accommodate up to 5,000 devotees, and a meal often includes servings of rice, roti, dal, two vegetables and a sweetmeat.

Free provision of food is given to the poor, blind, the physically challenged and hermits.

The prasadalaya purchases the foodgrains once a year, and it includes 9000 quintals of wheat, 5,500 quintals of rice, 6,500 quintals of besan, 9,500 quintals of sugar, and 11,000 quintals of tur dal, besides 6,200 quintals of vegetables which are stored in the cold storage of the trust. Another 2000 quintals of food grains is also purchased every year.

The prasadalaya operates for twelve hours every day and has 474 workers., 404 of whom are permanent.

The prasadalaya is the largest of its kind in India. A one storeyed building which has been built on seven acres of land at a cost of Rs.20 crores. (ANI)

Bow to shiri sai - peace be to all

Baba's Mosque(Dwarkamai) INTRODUCTION

INTRODUCTION

"Highly merciful is this masjid ayi. Once a person climbs into her lap, all their troubles are over."
Sri Sai Baba

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 non-attachment. 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 always even that. Whenever his devotees wanted to refurbish the mosque, Baba resisted, saying 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, "Dwarka-mai is this very mosque. She makes those who ascend her steps fearless. This masjid ayi is very kind. Those who come here reach their goal!" As Sri Babuji has observed, "The Islamic concept of the masjid as the solemn court of the sovereign Creator has been transformed by Sri Sai Baba in his own unique and inimitable way, into the loving lap of a doting mother, the masjid ayi."

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 or 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 "ayi" 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 that old man complaining to Baba about his aches and pains, or that woman sitting with her son on her lap telling him a story? Opposite is a large family group. The grandmother 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 almost feel we are receiving prasad 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 hands. The atmosphere is so homely in this abode of Sai-mavuli! But what is perhaps more remarkable, is that this 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!

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-1890s, 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 Mhalsapati. 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 the 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 the Chavadi to the mosque and saw what was happening he appeared to be furious, demanding, "What is going on? Who has 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.

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 populace, 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 shopkeepers from whom he used to beg oil. One day, however, his 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 the 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.

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 to go 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 the English adaptation of Shri Sai Satcharitra, N. V. Gunaji, identifies another definition of Dwarka as 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. All these interpretations of the name are appropriate for Sai Baba's mosque, but the association that is dearest to the heart of a sentimental Sai devotee is that pointed out by Sri Babuji - dwar-ka-mai: the mother (mai) waiting at the door (dwark) to nourish her child. Just as a loving mother will allow her child to continue playing happily until he or she gets weary or hungry, and will then offer whatever her child needs, so our motherly Sai Baba is waiting to receive us.

Appropriately, Dwarkamai remains open all night (the lower level, that is) so we may go there at any time. During festivals and weekends the mosque may be deluged by devotees, but at other times, especially late at night, it will be less crowded. Three days a year, during the festivals of Ramnavami, Gurupoornima and Vijayadasami, the upper level is also kept open for twenty-four hours continuously.

The Dhuni

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.

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 none of the 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 spring-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 majesterially 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 Shri 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 from 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 Charters and Sayings, 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 current distinctive shape.

Bow to Shri Sai - Peace be to all