శ్రద్ధ, సబూరీ చాలా అవసరం...


షిర్డీ సాయిబాబా ఎలాంటి హంగులూ, ఆర్భాటాలూ చూపలేదు. మంత్రాలూ తంత్రాలూ ప్రదర్శించలేదు. నిరాడంబర జీవితం గడిపి చూపారు. సాయిబాబాకు మసీదే మహలు అయింది. అందరూ, అన్ని జీవులూ తినగా మిగిలిన పదార్ధాలనే పంచ భక్ష్య పరమాన్నాలుగా భావించారు. షిర్డీ సాయిబాబా మసీదులో స్తంభాన్ని ఆనుకునో, నింబ వృక్షం కిందనో ఏ ఆడంబరాలూ లేకుండా కూర్చుని, శ్యామా, మహల్సాపతి, బయజాబాయి లాంటి భక్తులకు జీవన సత్యాలు బోధిస్తూ ఉండేవారు. అవి మామూలు మాటలు కాదు, అమూల్యమైన ఆణిముత్యాల మూటలు. ఒక సందర్భంలో సాయిబాబా ఇలా చెప్పారు.

''మీరు ఎవర్నీ నొప్పించకండి. తోటివారు మిమ్మల్ని ఏ రకంగా నయినా కష్టపెట్టినా సరే, వారిని క్షమించండి. మీకు అపకారం చేసిన వారికి కూడా ఉపకారమే చేయండి. ఇలా చేయడం వల్ల మేలు జరగడము, మనశ్శాంతిగా ఉండడమే కాదు, మీకు హాని చేసినవారు, లేదా మిమ్మల్ని నొప్పించిన వారిలో పశ్చాత్తాపం కలుగుతుంది కూడా. ''శ్రద్ధ, సబూరి చాలా అవసరం. మీరందరూ శ్రద్ధ, సబూరీలను అలవర్చుకోవాలి. సహనం, విశ్వాసం లేనివారు జీవితంలో ఏమీ సాధించలేరు. ఎందుకూ కొరకాకుండా పోతారు. ఏ పని చేసినా శ్రద్ధగా చేయండి. అన్ని సమయాల్లో సహనంగా వ్యవహరించండి. ఎవరైనా, ఏ కారణంగా నయినా మిమ్మల్ని బాధించినా సహనాన్ని కోల్పోకండి. ఆవేశంతో తీవ్రంగా బదులు చెప్పకండి. ఓర్పుతో మెల్లగా నొప్పించని విధంగా సమాధానం చెప్పి, అక్కడినుండి వెళ్లిపోండి.

''ఇతరులు మీపైన అనవసరంగా నిందలు వేసినా మీరు చలించకండి. అవి కేవలం ఆరోపణలేనని మీకు తెలుసు కనుక, నిశ్చలంగా, నిబ్బరంగా ఉండండి. వారితో పోట్లాటకు దిగారంటే, మీరు కూడా వారితో సమానులే అవుతారు. ''దేవునిపట్ల విశ్వాసం ఉంచండి. ఎట్టి పరిస్థితిలో నమ్మకాన్ని, ధైర్యాన్ని పోగొట్టుకోవద్దు. తోటివారిలో ఉన్న మంచిని మాత్రమే చూడు. వారిలో ఉన్న చెడు లక్షణాలను పట్టించుకోవద్దు. మనకు మనం మంచిగా ఉన్నామా లేదా అనేది మాత్రమే చూసుకోవాలి. మనను మనం పరీక్షించుకుంటూ, సమీక్షించుకుంటూ సన్మార్గంలో సాగిపోవాలి. ఇతరులు ఒకవేళ ఏమైనా ఇబ్బందులు కలిగిస్తున్నా, పైన భగవంతుడు ఉన్నాడని నమ్మండి. దేవుడు మీకు తప్పక సాయం చేస్తాడనే విశ్వాసాన్ని ఉంచండి. దేవుడివైపు మీరు ఒక అడుగు ముందుకు వేస్తే, దేవుడు మిమ్మల్ని కాపాడటానికి పది అడుగులు ముందుకు వస్తాడని తెలుసుకోండి..'' సాయిబాబా చిప్పిన మాటలను మర్చిపోకండి. ఆచరించేందుకు ప్రయత్నించండి.  Saikumar v
 

For Majority of Shirdi Saibaba devotees theres only one Sun and one SAI

For Millions of Shirdi Saibaba devotees “SAI” Means saibaba of Shirdi :

For Millions and Millions of Shirdi Saibaba devotees around the world “Sai” means only Saibaba of shirdi and there can never be any other saint or man who can match his sacredness, his simplicity, his care for devotees and his unconditional love for each and every one of his devotees.

Fourth Incarnation of Lord Dattatreya – Sai Baba of Shirdi

Guru of all Gurus as he is called “Lord Dattatreya” incarnated on earth for welfare of mankind to take them in the spiritual path and also satisfy their materialistic needs.
His first incarnation was in 13 th century in Andhra state near Vishakapatnam in a village called Pithapur
sri pada sri vallabha dattatreya incarnation
sri pada sri vallabha first incarnation of Lord Dattatreya in 13th century

1. Shree Paadha Shree Vallabha

lived for 30 years in 13th century – Pithapur – AP
He choosed a small island called Kuruvapur to meditate and did many divine leelas . This incarnation sowed seed for other Datta incarnation in future. He has mentioned about Sri Ragavendra swamy, Gajanan Maharaj , Sainath , Swami Samartha, Narasimha Saraswati etc
The sacred book shree paadha shree vallabha charitramrutam has many spiritual secrets about all datta incarnation.
narasimha saraswati
Narasimha Saraswati born in Narasobwadi and came to Ganagapur

2. Narasimha Saraswathi -

13th century incarnation – 2nd avatar of Dattatreya born as a child who could not speak for brahmin parents. Uttered sacred mantra on his 11th birthday and took sanyas. Born in Narasobwadi – Maharastra state, india and had his samadhi in Ganagapur. Even today you can have darshan of his Paadhukas and if you read Guru charitra with devotion , surely you will be blessed with his grace.The book Guru charitra with 53 chapters is wonderful life story of Saint Narasimha saraswati.
akkalkot swami samarth maharaj
swami samarth maharaj of akalkot 18th century- 3rd avatar of dattatreya

3. Swami Samartha -

3rd avatar of Lord Dattatreya lived between 1856 to 1878 in Akalkot near solapur. Known to be more than 300 years old but was seen in akalkot only for 22 years. One of the most powerful incarnation of Dattatreya with numerous leelas. Cummon i am speaking about True leelas and not like those done by modern gurus of today.
shirdi sai baba
Sai baba of Shirdi - 4th avatar of Dattatreya - Original photo 1916 - See his simplicity. Thats real sianthood

4. Sai Baba of Shirdi

4th and the final avatar of lord Dattatreya . The most popular saint of all Datta incarnation. Came as a young lad of 16 years to shirdi village, disappeared and again came to shirdi with a marriage party and stayed in a old masjid for over 60 years untill his samadhi in 1918.
Please do not play with Lord Dattatreya and is incarnation with your false claims. We shirdi saibaba devotees know whats truth and we never bother some crazy stories. Shirdi Saibaba is the final incarnation of Dattatreya and is a great “Samardha Sadguru incarnation”  . As the river’s origin can’t be traced , a true saints past life before they started their work of the incarnation cant be traced.
The imaginative stories said by other saints about childhood of shirdi saibaba is completely false and the only noted and true record of Shirdi Saibaba is Hamadpants Sri Sai Satcharitra. Other books by Narasimha Swamiji can also be used to learn about life of Shirdi saibaba.
This article is the answer to VIPS , Media including newspapers, Magazines and TV news mentioning that our shirdi saibaba had another incarnation etc etc. Pleaseeeeeeeee do what ever you want but leave us shirdi saibaba devotees alone. We don’t want to be part of any of your incarnation saga.
The real true Sadguru – The saint – the poor fakir who lived as simple as a ordinary man in the village of shirdi. The old man with turban on head wearing torn cloths. The Shirdi Saibaba who ran to keep his hand inside the fire to safeguard a black smiths child being burnt in fire can never be compared to any other false modern saints ever to come on earth.
I also have never said bad about any one here or mentioned their name but its responsibility of every Shirdi Saibaba devotees to safeguard our Gurus name from being misused or mis interpreted. In future Shirdi Saibaba devotees must unite to make sure no such false gurus are encouraged ..Atleast not using the sacred name “SAI”.  The name affectionaly kept by Mahalsapathi to our sweet fakir when he reached shirdi infront of Kandoba mandhir in shirdi Village approximately in 1856.
We all know the beautiful assurance of shirdi saibaba friends…
its

” I am ever living and guiding all who come to me , surrender to me and seek refuge in me”

Another assurace which is 110 % true

” I will be active from my samadhi (in shirdi ) , My bones will be speaking and dicussing about my devotees welfare “

Sai is alive . He is antaryami . Then how can he reincarnate. Simply some where these people found the words i will reincarnate as 8 year old boy and using that to build crazy stories. Every single shirdi saibaba devotee has a sai living in them as antaryami – The one who lives in ourself and every life has sai in it as conciousness.  And the best part is there are enough proof that only people who surrender to Datta knew that Dattatreya incarnation ends with shirdi saibaba.

The Samadhi Mandir

Samadhi Mandir
"Do not think I am dead and gone. You will hear me from my samadhi and I shall guide you."
--Sri Sai Baba
These moving and inspiring words, spoken by Sai Baba, have played their part in ensuring that the Samadhi Mandir (also known as the Sai Baba Temple, although technically it is a shrine rather than temple) is the most important site in Shirdi, and the main focus of Sai worship and devotion. For it is here that we find the samadhi (tomb) of Sai Baba, with the compelling statue above it.

Baba has famously pro-mised, "I shall be active and vigorous even from the tomb," and it is perhaps in the mandir that we can most fully experience the phenomenon of Sai Baba and the remarkable way he has touched the hearts and lives of millions of people from all over the world. At any given point, the shrine will be full of devotees eagerly queuing up to have Baba's darshan. People will be holding flowers, garlands, sweets, or fruit to offer Baba at his samadhi. Some may have a personal item - such as a shawl, book, key to a new possession, etc, which they have brought here to obtain Baba's blessing by offering it at his feet and having it touch his tomb. Some people may be chanting,"Sri Satchidananda Sadguru Sainath Maharaj ki jai!" (Hail the great sadguru, Lord Sai, who is being-consciousness-bliss!) and others may be singing bhajan or whispering prayers. At busy times, especially during festivals, the queue for darshan used to stretch for hundreds of metres through the village streets; with the recently constructed Queue Complex, this is no longer the case. People may wait up to eight hours just for the opportunity to pay brief homage to their Lord. The atmosphere of fervent and one-pointed devotion reaches its zenith here. "Attention one and all!" commands the noon arati psalm, "Come, come quickly and make obeisance to Sai Baba!" This is exactly what the devotees are hastening to do, and to be part of this torrent of emotion is a powerful experience.
Concerning the significance of Sai Baba's tomb and the response that devotees experience there, Sri Babuji was once asked whether there was any difference for the devotees between now and when Baba was in his physical body. He gave the following reply:
"Baba was never confined to his physical body even before 1918, because he himself said, 'My murshid (guru) has already freed me from this body. Whoever thinks that this body is Sai Baba, hasn't seen Sai Baba at all.' His devotees need some means of interacting with Baba, and because his body had already been released, it was actually a tomb - a small, moving, limited tomb that was capable of interacting with a number of people. Then, because he is so loving and he wanted to cater to the growing needs of the people, he had to change. So he changed his tomb - from that tomb to the present tomb, which is an extension of the one he had before, and is a form of Baba's body. That is why he said, 'My tomb will speak, my tomb will move, my tomb will answer,' just as his physical body had been answering."
In this form, thousands of people a day are able to take Baba's darshan and do namaskar to him.
The shrine which houses Baba's tomb was originally constructed as a wada (large private house) during Baba's last years in his physical body. It is built on some land which Baba had tended as a garden. Sai Baba seemed to like growing plants and in his early days he cleared and levelled this land which had been used as a dumping ground. Using seeds that he had brought from Rahata, he planted it with jasmine and marigolds. For about three years Baba would water the plants every day and distribute the flowers to the local temples. Now that his tomb is here and Baba is receiving so many devotees, it seems that he is nurturing plants of a different nature - and still sowing seeds.
The shrine was built by a wealthy devotee from Nagpur, Gopalrao Booty. The Sri Sai Satcharitra describes him as a "multi-millionaire". He was introduced to Baba by S. B. Dhumal about ten years before Baba's mahasamadhi.


Samadhi Mandir
The Samadhi Mandir in the 1920s.
 
The wada was originally intended as a resthouse and mandir. The inspiration for the building came to Booty in a dream, when he was sleeping beside his friend and fellow devotee, Shama. Baba appeared and told him to build a house and temple. Excited by his vision, Booty immediately woke up and pondered its significance. He noticed that Shama had tears in his eyes and asked him what the matter was. It transpired that Shama had just had the same dream and was deeply touched by it. He told Booty, "Baba came near me and said distinctly, 'Let there be a wada with a temple so that I can satisfy the desires of all.'" Together they then drew up some rough sketches, showed them to Kakasaheb Dixit for approval, then took them straightaway to Baba to ask his permission to go ahead with the plan. Baba responded warmly and gave his blessings to the project.
The work was begun around 1915. It was built in stone and was therefore known as dagadi (stone) wada. Shama supervised the construction of the basement, ground floor and well. Later, Bapusaheb Jog took over supervising the work. When Baba passed the site on his way to Lendi, he would sometimes offer suggestions. As the building progressed, Booty asked Baba if he could include a temple on the ground floor with a statue of Murlidhar (a form of Krishna). Baba readily gave permission and said, "When the temple is built, we shall inhabit it and ever afterwards live in joy." Shama then asked Baba if that moment was an auspicious time to start the work and Baba replied that it was. Shama immediately fetched and broke a coconut and the work was begun. The foundation was quickly laid, a pedestal prepared and an order placed for the idol. However, the significance of Baba's comment was not appreciated until a few years later.


Samadhi Mandir
The main square with the Samadhi Mandir and Gurusthan.
 
It was around this time that Baba fell ill and his devotees feared the worst. Booty also felt dejected, wondering whether Baba would live to see the completed wada, never mind grace it with his presence. The whole construction seemed pointless to him if Baba was not going to remain there in his body. However, Baba was to move into the wada in a way that had not been foreseen by others. His health rapidly deteriorated and on 15 October 1918 he lay with his body fading fast. His last words were, "I'm not feeling well in the masjid. Carry me to the dagadi wada."
Baba was indeed carried to the wada, and was buried in the place where the image of Murlidhar was to have been placed; an edifice was later raised over the tomb. However, this did not happen immediately, as a dispute erupted over where Baba was to be buried. One faction led by Kushalchand, Amir Shakhar and Bade Baba insisted on burial in a Muslim grave outside Lendi Gardens, which Shama also supported; Ramchandra Patil headed the group that insisted that Baba's last words be respected and he be buried in Booty Wada. The group wanting burial in the Muslim burial ground not only deemed it appropriate for a fakir, but more urgently, they wanted to ensure that they would have access to the tomb. They were apprehensive that if Baba was buried in a private house, the tomb would become the personal property of the owner and there would be no guarantee of their admittance. Others, however, especially the younger generation, were adamant that Baba be buried in Booty Wada. Both groups shared the desire to honour Baba appropriately and the matter was eventually settled by plebiscite.


Samdhi Mandir
The Samadhi Mandir
The day that Baba took mahasamadhi, Tuesday, 15 October 1918, was a highly auspicious and holy one in both the Hindu and Muslim calendars. It was the ninth day of Ramzan (a major festival and fasting month for Muslims) and it also happened to be the major Hindu festival of Vijayadasami. Furthermore ekadasi (a significant time in the lunar cycle of the Hindu calendar) had just started. Two months previously Baba had sent a message to Banne Mia fakir, saying that "on the ninth day, of the ninth month, Allah is taking away the lamp he lit". He also sent some offerings to the fakir Shamsuddin Mia and a request to do moulu and qawalis (both are types of devotional singing) and nyas (feeding of the poor). Thus right up until his final moments in the body, Baba was embracing both communities.
The news of Baba's passing spread quickly, and thousands came to Dwarkamai for a final darshan, queuing for five or six hours. The body was kept on a hand-cart all night, while the preparations - digging a pit and building the platform - went on. Before the burial, Baba's kafni was removed and he was given a final bath. It is reported that even at this stage his body remained soft, as if he were merely sleeping. Earlier, while the body was in the wheelchair, his nose started to bleed (usually impossible in a lifeless body).
Twenty-six hours after he had left his body, Baba was finally interred. Certain personal articles were buried with him: the broken brick, now mended with gold and silver wire; one of his satkas; a chillim; needle and cotton (Baba would mend his clothes until they were a mass of repairs, a cause of affectionate amusement among close devotees); some spices to preserve the body; and an old cloth bag that Baba never allowed anyone to touch, but which devotees investigated after his mahasamadhi and found that it contained a green kafni and a cap.
The burial was completed by Wednesday evening and the tomb sealed. A photograph of Sai Baba was placed on a throne on the platform above the tomb. It remained there until the statue was installed in 1954. That picture is now kept in the recess of the Samadhi Mandir where some other articles used or touched by Baba are on display.
The mandir that we see now is about twice the size of the original building, having been later extended back from the stone arches. As the temple authorities try to find new ways of coping with the ever-increasing flow of visitors, various alterations are made. In 1998 a hall, adjoining Dwarkamai, was added to the back of the mandir, so that it has again almost doubled in size. Devotees who wish to spend time in the Samadhi Mandir may use this part of the building.

The Statue and tomb of Sri Sai Baba

Sri Sai Baba of Shirdi
Cherished statue of Sri Sai Baba
 
For pilgrims to Shirdi, darshan at Baba's tomb is the climax of their visit and the statue above the tomb represents the living, breathing God. As such, it is the focus of all their longings, hopes and desires, and a concrete form to which they can express their love. The statue is admired as an extraordinary andexquisite image, exuding grace and benevolence, and a mysterious vitality. Baba sits relaxed, natural and majestic, gazing benignly on the millions of diverse visitors who flock to him for succour. Many have commented on the life-like quality of the eyes, as these are typically the most difficult feature to portray in a stone sculpture. In this statue, though, they really do seem to be looking at us and responding!
Baba repeatedly assured devotees that he would never cease to answer their call even from his tomb, and that his mission is "to give blessings". The pull of the tomb, above which the statue sits, is powerful and intense and draws seekers to Shirdi in numbers that increase every year. Here, devotees address their heartfelt prayers, beg for help, give thanks and offerings for prayers answered and wishes fulfilled, sing their devotion, and pay humble obeisance to their beloved deity. For them, the statue does not merely represent God, it is God; and the opportunity to prostrate before it and make oblations may be the fulfilment of a lifetime's ambition.
The statue, which has become such a famous and well-loved image of Baba, was not installed until 1954, and there is an intriguing story behind it. Some white marble arrived from Italy at the Bombay docks, but nobody seemed to know anything about it - who it was for, or why it had come. In the absence of a claimant, the dockyard auctioned it and the purchaser offered it to the Shirdi Sansthan (temple authorities). Impressed by the quality of the marble, they wanted to use it for an image of Baba and gave the commission to a sculptor from Bombay, Balaji Vasant Talim. However, the latter had only one black-and-white photo of Baba to use as his model and was struggling to get the likeness. One night Baba came to him in a dream, remarked on his difficulties and then showed him his face from various angles, encouraging Talim to study it thoroughly and remember it well. This gave Talim the fillip he needed and after that the work flowed easily and the result exceeded all expectations.

Samadhi Mandir
Baba's darshan
 
The statue was installed on 7 October 1954, on Vijayadasami day, the 36th anniversary of Baba's mahasamadhi. The ceremony was performed by Swami Sai Sharananand who, as a youth (then named Vaman Patel), had had direct contact with Baba during the eight years before Baba's mahasamadhi. The Nandi bull (statue of Shiva's vehicle) now seen at the entrance of the temple was added later. The silver throne upon which the statue is seated and from where Baba governs his spiritual empire weighs 60.82 kg. A grand new throne weighing 205 kg was installed on Ramanavami 2002 and is used on special festival days.

Samadhi Mandir
Baba's tomb with padukas in front.
"My bones will assure you from my samadhi.
It will communicate with you.
It will respond to whoever surrenders to it."
 
As the main object of adoration in Shirdi, the statue is accorded all due honours. As one of the chief Sansthan officials said, "We believe that Baba is still alive." Out of their love for Baba, devotees wish to provide every comfort and respect they can. Accordingly, Baba is given a hot water bath in the morning, offered breakfast, lunch and dinner, has his clothes changed four times a day before each arati and is adorned with a silver or gold crown for the arati worship. At night a mosquito net is hung and the tomb is spread with a special plain white cotton cloth, of the type that Baba's kafni was made. A glass of water is kept by his side. Each morning at five o'clock Baba is woken up, the mosquito net is removed, and incense is offered while bhupali (a morning raga) is sung.

After the first arati of the day, abhishekam (ritual bathing of the statue with water, milk, curd, ghee etc) is performed. Devotees may sponsor the abhishekam by contacting the Donation Office. Visitors may also donate cloth for Baba, which will be wrapped around the statue. Later, all the cloth that Baba has "worn" is put on sale in the Sansthan shop, just a few metres from the mandir. Many people like to buy cloth that has been sanctified in this way and use it for their altar or some other sacred purpose.
Samadhi Mandir
Devotees queue for darshan inside the Samadhi Mandir
 
Believing that their work is service to a living Sai Baba, a living god, the priests carry out their duties with tender love and care. One of them related that once when bathing the statue, he inadvertently dropped the water container onto it.
For the next two days he had a severe pain in his knee, went to the doctor, had injections, took painkillers and did everything he could to try to alleviate it. Eventually he prayed to Baba and asked why he had to suffer in this way. That night Baba came to him in a dream and said, "You think you're in pain, but how do you think I felt when you dropped the jar?" Thereafter the priest was careful not to injure Baba in any way, and to respect the statue as if it were the living Baba in a physical body.
The feeling and experience that Baba is still alive and present pervades all the Sansthan facilities and activities of his devotees. As you move around Shirdi, you will see that this sentiment informs life, worship and pilgrimage here and contributes to the mystique and magic of what we call Shirdi.

Display of Baba's articles

Inside the shrine, behind a glass window on the left side as you face the samadhi, some things associated with Baba are on display. These include three pairs of sandals (though Baba was almost always barefoot), his folded clothes in a glass-fronted cupboard, several chillims, ornaments for Shyam Sunder the horse, cooking pots and a silver palanquin.
There is one other item here which, though insignificant looking, perhaps holds the greatest fascination for Sai devotees, and that is Baba's satka. This short, sturdy stick played a role in many of Baba's leelas. It is not that Baba gave it so much importance (as he did, say, to the brick), but whenever someone or something was to be chastised or driven out, we usually find that the satka is there, being shaken, waved threateningly or beaten on the ground. For example, when a sudden cyclone hit Shirdi, trapping the devotees in the mosque and causing them to fear for their lives, crops and livelihoods, Baba, upon being appealed to, simply shook his satka and ordered it to stop. In a similar way, he once commanded the wildly leaping flames of the dhuni to be calm. The satka was also once used to intimidate a group of Muslims waiting to threaten Mhalsapati outside the mosque.
On another occasion, Baba used the satka for healing purposes. He had warned Mhalsapati that some misfortune would strike his family, but that Mhalsapati should not worry as he would take care of it. Soon after, several members of Mhalsapati's family fell seriously ill. Some devotees who were doctors offered Mhalsapati medicine, but Baba discouraged him from using it, saying simply that the sick should stay in bed. With that, he walked around the mosque waving the satka exclaiming, "Come on, show us your power! Let's see it, such as it is, and I will show you the power of my satka if you [dare to] come and face me." This was the way Baba treated the disease and cured it without any other medicine.

Arati

Arati
Arati flame
Arati is a form of congregational worship with music and lights, celebrated with particular elan in Maharashtra and especially in Shirdi. Those interested in the history of arati and its evolution in Shirdi are referred to Arati Sai Baba - the Psalm Book of Shirdi Aratis by Sri Sainathuni Sarath Babuji.
For many who come to Shirdi, attendance at arati is one of the highlights of their visit. It is perhaps during arati that we can most easily experience the essence of Shirdi and the power of Baba's presence. Some people experience a heightened state and speak of a dissolution of the sense of separation, the erosion of the boundary between self and God. Others say that this is the time when Baba comes "alive" for them and answers their questions and prayers.
The effect of the group and its stirring emotion - of faith, longing and devotion - acts powerfully on the heart. The atmosphere becomes highly charged and there is a palpable sense of the numinous. In Baba's time too, it seems that arati was an occasion when his grace was particularly felt and experienced by the devotees. Some of these instances are recorded in Shirdi Diary by G. S. Khaparde who, in his own phlegmatic style, speaks of a particular elation at such times. The impact of the ceremony is intensified by dazzling sensual input: for the eyes there is a dynamic kaleidoscope of colourful images (the fondly adorned statue and samadhi, the waving arati flame, the red and gold uniform of the mace-bearing chopdars); for the ears there are the melodious and passionately rendered songs accompanied by harmonium and other instruments - not to mention the thrilling cries of praise at the end; and for fragrance there is the aroma of incense, rose-water and numerous flower offerings.

Samadhi Mandir
Prostrating before Baba.
Of the thirty or so devotional songs sung in the aratis, about half were specially composed for Baba and the remainder are traditional arati songs by the medieval poet-saints of Maharashtra. Most of them are in Marathi with a couple each in Hindi and Sanskrit. A small booklet of English transliterations is available; Arati Sai Baba (already mentioned) includes transliterations, full English translations and commentaries.
Arati is held four times a day at Baba's samadhi: at 5 a.m., noon, sunset (around 6.30 p.m.) and at 10 p.m. A siren resounds throughout Shirdi a few minutes before the noon and sunset aratis, and at four o'clock in the morning. The ceremony is broadcast by an amplified system throughout the village. To attend arati it is best to go early and join those waiting in the Queue Complex, where there will be a separate line from the regular darshan queue. If you are too late for this you may be able to enter through the Mukh Darshan entrance, i.e. directly into the mandir at the northeast corner (depending on the number of the people) and attend from the back of the Samadhi Hall. If you are unable to get inside the Samadhi Mandir because of the crowd, you can participate in arati by going next door to Dwarkamai. It was in Dwarkamai that arati was originally performed to Baba and devotees still flock here to join in the worship. Alternatively, you can watch the arati on one of the outside television screens located around the mandir, including one at Gurusthan.
"While singing devotional songs in unison, a devotee can cut across the cussed insulations of the ego and merge easily into the group rhythm. It induces a sense of expanded consciousness in which one tends to lose the individual 'voice'. The sense of being 'apart from the world' is subtly replaced by an awareness of being a part of a 'whole'."
(Sri Babuji)

Baba's Mosque(Dwarkamai)

Baba's Mosque
"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 Sri 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.