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Shirdi Sai Baba (1835-1918). De eerste incarnatie van de Sai Avatar. Eén van Zijn meest liefdevolle en bekende uitspraken is:
Ik geef de mensen wat ze wensen in de hoop
Sai Baba van Shirdi is de eerste van drie incarnaties van de Sai avatâra (letterlijk 'nederdaling') die zijn sterfelijk lichaam in 1918 verliet, nadat Hij zijn leven lang de eenheid van God en de broederschap van de mensen had voorgeleefd en onderwezen; Hij deed dat met name onder de Hindoe- en Moslim-gemeenschappen in Centraal India, die Hem beide als één van hen beschouwden.
De tweede van de drie is Sathya Sai Baba (Sathyanarayana Raju). Hij werd op 23 november 1926 (om 6:36 uur 's morgens) geboren in het kleine afgelegen dorp Puttaparthi in Zuid-India, ongeveer 160 km ten noorden van Bangalore. Daar is nu een Âs'ram ontstaan, genaamd Prasanthi Nilayam, dat betekent 'Oord van de Opperste Vrede'. In Whitefield, ongeveer 25 kilometer van Bangalore, heeft Sai Baba ook een Âs'ram waar hij regelmatig vertoeft. De naam van deze Âs'ram is Brindavan (vernoemd naar Vrindâvana, het dorp Vrindâvana in het Mathurâ District van Uttar Pradesh, India, waar Heer Krishna vijfduizend jaar geleden verscheen).
Sathya Sai Baba is de Avatâr van dit tijdperk. Avatâr betekent: Belichaming van God op aarde. Als wereldleraar is Hij opnieuw gekomen om de mensen in deze kritieke tijd (Kali Yuga) te leiden en op het rechte pad te brengen. Zelf zegt hij:
Ik heb als taak de mensheid te begeleiden in haar ontwikkeling en alle mensen te verzekeren van een bestaan vol gelukzaligheid.
Sathya Sai Baba heeft gezegd dat Hij tot in de 21ste eeuw in de huidige Sathya Sai hoedanigheid zal blijven en 96 jaar zal worden. Daarna zal Sai Baba in een derde en laatste incarnatie opnieuw worden geboren als Prema Sai Baba (2030-2126), die de in het midden van de 19de eeuw begonnen Avatâr-missie zal voltooien.
Arthur Osborne (1903-1980) schreef een boekje over Sai Baba van Shirdi getiteld: The Incredible Sai Baba: The Life and Miracles of a Modern-day Saint, aan de hand van een verzameling uitspraken en verhalen over Shirdi Sai door wijlen Swami B.V. Narasimhaswami met de titel: Shri Sai Baba's Charters and Sayings. Swami B.V. Narasimhaswami deed ook verslag van ervaringen van een groot aantal devotees (toegewijden) en werden in drie delen gepubliceerd met de titel: 'Devotees' experiences of Sri Sai Baba'. Deze boeken werden zonder copyright uitgegeven door de 'All India Sai Samaj' te Madras. Arthur Osborne heeft deze boeken gebruikt om zijn eigen verslag te doen over Sai Baba van Shirdi en Hem met name in de westerse wereld meer bekendheid te geven. Hij doet verslag over Shirdi Sai's leven, leringen, wonderen en verhalen over Hem en is in heel India welbekend getuige de voortdurende stroom toegewijden die nog altijd dagelijks Zijn mandir (tempel), Dwarakamai -"moeder Dwaraka" bezoeken in Shirdi. Dit boekje is vertaald door de Stichting Sri Sathya Sai Baba Nederland, met de titel: Sai Baba van Shirdi - Leven en Wonderen van een ongewone Indiase Heilige (ISBN 90-72309-37-9 jaar 2004).
Shirdi Sai Baba (ook bekend als de Fakir van Shirdi) kwam de eerste keer in het plaatsje Shirdi aan in 1854, als een jonge knaap van omstreeks zestien jaar, schijnbaar zonder afkomst of doel. Hij zwierf rond in de buurt van Shirdi en leefde van het voedsel dat de dorpsbewoners Hem welwillend gaven. Hij mocht zich niet vestigen in een hindoetempel en werd verwezen naar een moskee in de buurt. De kleine lemen moskee werd toen Zijn tehuis. Hij sprak met heiligen, hindoes en moslims die Shirdi bezochten. Sai Baba is geen naam. Sai is een Perzisch woord voor 'heilige' en Baba is een liefkozend en respectvol woord uit het Hindi, dat 'vader' betekent.
Er is weinig over Zijn jeugdjaren bekend. Het is vrijwel zeker dat Hij geboren is in een middenklasse brahmaans gezin in een klein plaatsje in de deelstaat Hyderabad. Zeer waarschijnlijk overleden zijn ouders toen hij nog jong was, want al op zeer jeugdige leeftijd verliet Hij zijn huis en werd een volgeling van een moslimfakir. Nadat deze fakir was overleden sloot Hij zich aan bij een hindoegoeroe waaraan Hij zeer gehecht raakte, die hij liefdevol 'Venkusa' noemde. In het volgende verhaal vertelt Sai Shirdi hoe ze elkaar hadden ontmoet en hun gezamenlijke leven.
'' Op een dag waren drie vrienden en ik aan het discussiëren over de Purana's en andere werken die we lazen en we bespraken hoe we zelfverwerkelijking konden bereiken. De ene zei dat we op ons zelf moesten terugvallen en niet op een goeroe, want de Gîtâ zegt: 'Verhef uzelf'. Een tweede zei dat het belangrijkste is om je geest onder controle te houden en deze vrij te houden van gedachten en twijfel. De derde vriend zei dat vormen voortdurend veranderen en dat alleen het Vormloze onveranderlijk is, dus moeten we voortdurend onderscheid maken tussen het eeuwige en het vergankelijke. De vierde vriend hield niet zo van getheoretiseer. Hij zei: 'Laten we gewoon onze plicht doen en ons gehele leven, lichaam en spreken overgeven aan een leermeester die al zelfverwerkelijking heeft bereikt. Al wat we nodig hebben, is geloof in hem'.
Terwijl we door het woud zwierven, kwamen we een arbeider tegen die ons vroeg waar we op het heetst van de dag naartoe gingen en die ons waarschuwde dat we in het warrige struikgewas zouden verdwalen, terwijl dat onnodig was. Hij nodigde ons uit te blijven en zijn voedsel te delen, maar wij sloegen zijn aanbod en advies af en vervolgden onze weg. En zo gebeurde het dat we inderdaad in het grote, dichte woud verdwaald raakten. We kwamen hem nog een tweede keer tegen. Hij zei ons dat we verdwaald waren omdat we teveel op onze eigen kundigheden hadden vertrouwd en dat we een gids nodig hadden. Opnieuw nodigde hij ons uit om bij hem te komen eten. Hij zei ons dat zo'n aanbod een goed voorteken was, waar we niet aan voorbij moesten gaan, maar weer sloegen we zijn uitnodiging af en vervolgden onze weg. Ik was de enige die honger had en ging daarom terug, nam een stuk brood van hem aan en dronk wat water. Toen verscheen de goeroe en vroeg waar ons meningsverschil over ging en ik vertelde het hem. De anderen verlieten hem zonder enig respect te tonen, maar ik boog eerbiedig voor hem. Daarop nam hij me mee naar een bron, bond ijn voeten met een touw aaneen en hing mij ondersteboven op aan een tak van een boom die er vlak naast stond. Mijn hoofd was ongeveer een meter boven het water, zodat ik het niet kon bereiken. Mijn leermeester liet mij daar hangen en ging weg, ik wist niet waarheen. Hij kwam zo'n vier, vijf uur later terug en vroeg me hoe het met me ging. Ik antwoordde dat ik die tijd in grote gelukzaligheid had doorgebracht. Hij was daar opgetogen over, omhelsde mij en streek mij met zijn hand over mijn hoofd en romp. Hij sprak mij met veel liefde toe en maakte mij tot zijn leerling, waarna ik mijn moeder, vader en alle verlangens volledig opzij zette. Ik mocht graag naar hem staren. Ik had alleen oog voor hem. Ik wilde niet meer terug. Ik vergat alles behalve de goeroe. Mijn aandacht en mijn hele leven waren alleen op hem gericht. Hij was het onderwerp van mijn meditatie. In stilte boog ik mij neer.''
Een relaas als dit is kenmerkend voor Shirdi Baba, want het hele verhaal is symbolisch. Het woud staat voor de wildernis der gedachten, waarin de zoektocht naar waarheid plaatsheeft en de vier vrienden zijn vier manieren van benadering daarvan. De arbeider is de spiritueel leraar en het voedsel dat hij aanbiedt, is zijn genade. 'Toen verscheen de goeroe' betekent dat de jongen, nadat hij het voedsel aanvaardde, ontdekte dat de gever ervan in werkelijkheid de goddelijke goeroe was. Daarom buigt hij eerbiedig, waarmee hij zijn autoriteit aanvaardt. Het ondersteboven boven een bron vastbinden is het overwinnen van het ego, het binden ervan en het in zicht van het koele water van de vrede houden. Daardoor is deze beproeving gelukzalig; het is een lijden dat wordt verzoet door het doel waarvoor het wordt verdragen. Dit opgaan in de leermeester is de sâdhana (spirituele discipline) of het pad dat gevolgd wordt en het slot 'In stilte boog ik mij neer' is de uitdoving van het ego dat tot realisatie komt. Een spiritueel leraar zal normaal gesproken zijn leerlingen langs het pad leiden dat hijzelf heeft bewandeld.
In heel India Is Shirdi Sai beroemd en kan je overal zijn foto in winkelstraatjes zien, vaak met brandende wierookstokjes ervoor. Buiten India is Hij vrijwel onbekend, behalve dan bij de devotees van Sathya Sai Baba die een incarnatie is van Shirdi Sai Baba. Sai Baba van Shirdi heeft nooit een boek geschreven. Sathya Sai Baba schreef 15 Vahini's (stromen).
On 28 September 1990, Baba gave a discourse and in this He revealed the period in Shirdi Baba's life before He reached Shirdi.
Embodiments of Divine Love! All the wealth that man acquires is got through speech. Man's friendships and relations are established through speech. Man forges fetters through speech. In the last reckoning, even death overtakes man through speech. In human life, speech is extremely vital. When his speech is pure, man gets sanctified. In all circumstances, one should be on guard in the use of words. Purity in speech is ensured only by the company of the good. "Can the mind concentrate in the contemplation of God without good qualities and good thoughts? Can a house be built without brick and mortar?" (Swami recited a Telugu poem). Not men alone, but all living beings are enveloped by the six enemies (desire, anger, infatuation, greed, pride and envy). Of the six, the primary ones are kama (desire) and krodha (anger). Although kama and krodha figure in two different forms, krodha (anger) is derived from kama (desire). Even greed, infatuation, pride and envy are the outcome of desire. The six enemies are derivations of the first one, namely, kama (desire). Desire arouses apeksha (expectations). These expectations relate to the senses. When the expectations are not realised, disappointment turns into anger. The anger gives rise to sammoha (mental aberrations). These aberrations lead to the loss of memory (of what is right and wrong). With the loss of memory, the intellect gets destroyed. When the intellect is destroyed, everything is lost. Thus, kama (sensual desire) is the root cause of all ruin, infamy and sorrow. Hence it is essential to control desires and lead a life of self-restraint.
Advent of Pathri, birth place of Sai Baba. - Today I do not intend to speak on Navarathri or Sivarathri I propose today to reveal what has not been known to anyone hitherto. In the former Nizam's dominions, there was a remote village called Pathri. In that village there were a couple named Gangabhavadya and Devagiriamma. They were grieving over the lack of children. In answer to their prayers, a son was born on September 28, 1835. Today is the anniversary of that day. That child was Sai Baba. As Gangabhavadya had developed a feeling of total detachment and renunciation, he decided to retire to a forest regardless of the child. Devagiriamma, who looked upon her husband as God, decided to follow the husband leaving the child.
Early years of the child - There was in the same village a Sufi fakir. As he was also childless, he took charge of this child and brought him up in his home. The boy stayed in the fakir's home for four years (1835 to 1839). The fakir passed away in the tide of time. The fakir's wife, who had lavished great affection on the child, was grief-stricken. To add to her worries, the boy was behaving in a troublesome manner. In those days, Hindu-Muslim differences in that area were growing alarmingly. There was considerable bitterness between members of the two communities. What the boy used to do was to visit a Hindu temple and sing songs in praise of Allah. "Mein Allah hoo!" ("I am God"). "Allah Malik hai!" ("Allah is the Supreme Lord"). He used to declaim in this manner in the temple. The Hindus used to chastise the boy in various ways for his misbehaviour. Nor was that all. He would enter a mosque and declare: "Râma is God", "Siva is Allah." His behaviour in singing about Allah in a Hindu temple and about Râma and Siva in a mosque was a puzzle to the public. Members belonging to both the communities went to the fakir's wife and complained about the boy's behaviour. Unable to deal with this situation the fakir's wife handed over the boy to a high-souled, pious scholar named Venkusa, who was living near her house. The boy stayed in Venkusa's ashram for 12 years from 1839 to 1851. Venkusa was extremely fond of the boy. In every matter, he used to give priority to the young Baba's views. Seeing this, in course of time, members of the ashram developed envy towards the boy.
Arrival of Baba at Shirdi - One night in 1851, the boy left the ashram. He reached Shirdi, a very small village at the time. He stayed there for barely two months and then went about wandering from place to place. After strolling for many years, he reached a place called Dhoop-kheda. When he was residing there, the marriage of Chandu Patel's brother's son was celebrated there. Baba joined the marriage party and reached Shirdi again. That was in the year 1858. From that day, till 1918, he did not move out of Shirdi. He remained there for 60 years. While at Shirdi, Baba used to converse with those coming to him, give advice to them regarding their problems and offer courage and solace to them with regard to their troubles. In this manner, Baba's activities came to be known all over the country. At that time there was in the Maharashtra area, a Deputy Collector and Settlement Officer by name H.V. Sathe (Hari Vinayak Sathe). He was grief-stricken over the passing of his wife. Prof. G.G. Narke, a friend of Sathe, came to his house and advised Sathe that there was no purpose in grieving over his loss and that it was advisable for him to have a change of place to get over his sorrow. He suggested that it was good to have the darshan of some saint and persuaded him to come to Shirdi. Sathe was quite an extraordinary person. On reaching Shirdi, he and Narke had darshan of Baba. On several occasions, looking at Sathe, Baba used to laugh, sing and make strange gestures. Doubts arose in Sathe's mind whether Baba was real sage or an eccentric person. No one mentioned anything about Sathe to Baba. Sathe and Narke merely went to see Baba and sat in his presence. Baba told Sathe: "Don't worry about anything. Bodies are like water bubbles. Don't develop any attachment to the body. Develop your attachment to the Dehi (in-dwelling spirit). Worries are passing clouds. Have courage. Protect your child." The last remark had reference to the fact that Sathe's wife had died after giving birth to a child. Even Narke had not heard about the survival of this child. On hearing Baba's words Sathe realised that Baba was not a crazy person but one who was a trikala jnani (who knew the past, the present and the future). Sathe, who had intended to stay for a short while just to have darshan of Baba, prolonged his stay by two more days. Making frequent visits to Shirdi, Sathe was the first to realise that there were no proper amenities at Shirdi for those coming to Baba. The place where he provided residential accommodation for visitors is "Sathe Wada." Sathe was the first to set up apartments at Shirdi.
Building at Shirdi - While serving in this manner, Sathe went again to Shirdi after he began to feel whether there was any purpose in his continuing to earn income and accumulate wealth. On seeing, Sathe, Baba smilingly said: "You appear to be losing interest in your job. You are wondering how to dispose of the wealth you have acquired. Why give it to anyone? Use it for a good cause. Build a 'Koti' in Shirdi." Sathe told Baba: "Swami! I am not a millionaire. How can I build a mansion here?" Baba replied: "Go on doing as much as you can. Why fear when I am here?" Baba encouraged Sathe in this manner. In due course, Sathe's maternal uncle, Kelkar, settled down in Shirdi. Sathe used to send funds ! from Poona and his uncle used to carry on the constructions in Shirdi. In this way, Baba used Sathe as his instrument. He regarded Sathe as his right hand in regard to all matters. Because Baba was keeping Sathe close to him and relying on him for everything, the residents of Shirdi grew jealous towards him. "Many are content to do nothing themselves, but they cannot bear seeing others do things and will carry tales against them." (A Telugu poem). Several persons used to come to Baba and tell stories against Sathe. What is the appropriate name for such tale-bearers? They should be called "enemies of beggars" (namely, barking dogs).
A judge for a judge - At Shirdi, Baba used to do two notable things. One was to receive money from whoever came to him. He used to ask for Dakshina (cash offering). He did not ask for large sums. It was two rupees or five rupees. He would receive the money and give it away immediately in their presence. He kept nothing with himself. One day a man by name Pradhan came to Baba. He had! intended to offer twenty rupees to Baba. In those days, there were no currency notes. Everything was in silver coins; not like the alloy coins of today. In those days every rupee contained one full tola of silver. Pradhan thought that instead of offering so many silver coins, it would be better to offer one gold sovereign to Baba. Baba turned the sovereign this way and that and remarked: "How is it I have not seen such a coin before?" A person near Baba said: "It is a gold coin." Baba then observed: "I don't want this. Give me the money in rupees." He asked how much the sovereign was worth. At that time it was worth fifteen rupees. Getting back the sovereign, Pradhan gave fifteen rupees to Baba. Immediately Baba remarked: "Pradhan! You have to give me five more rupees!" Pradhan was a judge at the time. Pradhan as well as persons around him wondered why Baba was demanding five more rupees when a sovereign was worth-only fifteen rupees. Noticing Pradhan's hesitation, Baba told him: "First hand over the five rupees and then think about it." Pradhan gave the five rupees. Then Baba observed: "When you set out from your home, how much did you want to offer to Baba? You intended to give twenty rupees. You gave only fifteen. So I was entitled to ask for five more." When Pradhan heard these words, he was stupefied. He admitted that Sai Baba was a good judge. In this manner, Baba was in the habit of collecting money from those who came to him and to give it away to the needy.
Sai: the Guru - One day, he summoned Kelkar and told him, "Today is Guru Poornima. Perform Guru Puja to me." No one there knew the meaning of Guru Puja. Kelkar asked ! Baba what Guru Puja meant. Baba asked: "Who do you think is a guru ? It is not the pontiffs of Maths who are gurus. Nor are sanyasins (renunciants)gurus; God alone is the Guru (Preceptor)." "Brahmanandam Paramasukhadam Kevalam Jnaanmurthim Dwandwa-athitham"(He is Supreme Bliss, the giver of Divine happiness, the embodiment of the HighestAdvaitic Knowledge and one who transcends all dualities. He is Supreme Divine Preceptor). "He is Brahma, He is Vishnu, He is Maheswara, He is the Supreme Absolute. Salutations to that Supreme Guru. The true guru is one who combines the three forms of the Trinity, the gods who preside over creation, protection and dissolution. Thus God alone is the real Guru" declared Baba. On hearing this, Kelkar asked: "Should I worship Brahma, Vishnu or Rudra?" Baba declared in a voice of assumed anger: "Eh Saitan! Here I am! Offer worship to Me!" Thereby Baba made known that He was Brahma, Vishnu and Rudra. All those present felt that Baba was the Divine incarnate.
Sathe leaves Shirdi - As the days passed, the residents of Shirdi developed hatred towards Sathe because he was coll! ecting all the offerings to Baba in a hundi to use the money f or building a Mandir. Just at that time, a silver chariot with silver horses which was in Sathe's keeping, was stolen by some thieves. Sathe was the principal trustee. The people of Shirdi suspected Sathe of complicity in the theft. One day one of the residents planned to strike Sathe with an axe on the way. Getting wind of this, his maternal uncle called Sathe and urged him to leave immediately as it was too dangerous, for him to stay there. He told Sathe that he could worship Baba wherever he might be. Reluctantly Sathe left Shirdi. Baba used to ask for Sathe ceaselessly. But Sathe was not there. Baba appeared to be in great distress. Sathe was near and dear to Baba. The devotees felt that Baba was sorely affected by the absence of Sathe.
About this time, the parents of Shyam came to Shirdi with the two-year old child. Shyam's father had just retired from service and decided to settle down in Shirdi. The boy's name was Mohan Shyam. The parents called him Mohan, while Baba called him Shyam. The boy was put to school at Shirdi and in due course he completed his studies and received training as a teacher. He was appointed as a teacher at Shirdi. The school adjoined Baba's room. During the day, Shyam would be teaching at school. There was a ventilator in the wall separating Baba's room and the classroom. Shyam used to watch Baba at nights through the ventilator. He used to notice Baba talking to himself, getting angry at times, or laughing to himself, or doing other curious things. Baba used to sleep on an eigh teen-inch-wide plank suspended from the ceiling. Shyam was apprehensive that Baba might fall off from his lofty but narrow perch during sleep.
Baba's concern for Devotees - Once he mustered courage to ask Baba while massaging his feet: "Swami! You don't seem to sleep at all at nights. You are laughing to yourself or talking. What is the secret of all this?" "You simpleton! Do you imagine you are the only person about whom I am concerned in this world? There are numerous persons who are praying to me. I am speaking to all of them," replied Baba. "When I turn my finger, I am turning their minds. When I laugh, I am amused at their follies. These are the things I am doing for my devotees, dear child." Shyam prayed to Baba: "Swami! My classes don't take up much of my time. Let me stay with you during the rest of the time and serve you." At that time there was a woman called Laxmibai who used to cook the food for Baba. Shyam used to go to her and assist her in the preparation of jowar rotis. Baba had a great liking for brinjals. Shyam went to Laxmibai to learn how to prepare brinjal dishes. Shyam went on serving Baba in this way and he alone knew the joy he derived from such service.
Baba's way of disciplining devotees - Baba often used to fly into a temper. This was only an outward appearance. Sometimes he used to throw a stick at someone ten feet away. Shyam once asked him: "Swami! You are hurling the stick at the man in such a rage. Supposing something happened to him and he died, will you not get a bad name?" Baba replied sharply: "Saithan! You keep quiet. That fellow's life is in my hands. He will die only if I permit him. You better mind your business. Why are you bothered about others? That man will come to his senses only if he sees me in this manner. If I am indulgent they will t! ry to ride the high horse." Thus, in this way, Baba used to discipline people by threats and harsh words. "It is only with this aim in view I am displaying anger and not for any other purpose." This secret was revealed by Baba only to Shyam and none else. Baba's life is really a saga of love and nothing else. Keeping Shyam near him and allowing him to serve him, Baba spent many years. One day, Baba called Pradhan and asked him to construct a small tank. Pradhan was thus the first to be involved in the building of a Samadhi for Baba. It was the year 1918. Pradhan's wife, who was living in her native village, had a dream in which Baba appeared to have passed away. Pradhan was in Shirdi. On waking up, Pradhan's wife started crying over the passing of Baba in her dream. At that moment she heard a voice in the house declaring: "Don't say that Baba has died. Say that Baba is in a state of Samadhi." Samadhi means equal-mindedness. "Life and death are alike. Joy and sorrow, profit and loss are the same. Hence, there is no such thing as death for Baba"--this was what the voice declared. When she was trying to find out wherefrom this voice came, she received a message from her husband conveying the news of the passing of Baba. That occurred onVijayadasami day (in 1918). September 28 (1835) was his date of birth. On Vijayadasami day, he gave up his body. Although this year Vijayadasami falls on September 29, in the year of Baba's Samadhi, the date was different.
Sai's advent: the mystery - On account of the passage of time and circumstances, no one knew the exact dates of Bab! a's birth and passing. In this context, the mystery relating to Baba's birth should be noted. One devotee wrote a poem (Sanskrit) in which he offered his "salutations to the One born in Pathri, who lived in Dwarakamayi and who was the protector of devotees." When Gangabhavadya and Devagiriamma were living in Pathri village, they were worshipers of Iswara and Parvathi. They had no offspring for a long time. They intensified their prayers. Gangabhavadya used to ply boats near the village for a living. One night, when it was raining heavily, Gangabhavadya left his house to take care of the boats, telling his wife that he would not be returning in the night. After the husband had left, having an early meal, Devagiriamma took her food and went to bed. At 9 p.m. there was a knock at the door. Devagiriamma opened the door, expecting the likely return of her husband. A very old man ente! red the house. He pleaded: "It is very cold outside. Please permit me, mother, to stay inside." As a pious woman, she allowed him to stay in the inside verandah and went in after bolting the inner door. A little while later, there was a knock on the inner door. She opened the door. The old man said: "I am feeling hungry; give me some food." Finding that there was no food, the woman mixed some flour with curds and gave it to him. There was again another knock after some time. When she opened the door, the old man said: "My legs are aching. Mother, will you massage them?" Devagiriamma went inside, sat in the prayer room and prayed: "Oh Mother! Why are you testing me like this? What should I do? Should I serve him or refuse?" Going out of the house by the back door she went in search of someone who could be engaged to render this service. No one was available. Again there was a knock by the old man. At the same time a woman knocked at the back door. She said: "It appears you came to my house and sought some feminine help. I was away at the time. Please let me know what service I should render." Feeling happy that Goddess Parvathi herself had sent the woman in response to her prayers, Devagiriamma sent the newcomer to the verandah for serving the old man and closed the door. The old man and the new woman were none other than Parameswara and Parvathi the div! ine couple. Parameswara told Parvathi: "Fulfil the cherished desires of this lady." Parvathi told Easwara: "You are the Supreme. Please shower your grace on her Yourself." Easwara said: "I came to test her. You came in answer to her prayers. Hence you must bless her." There was a knock on the door again. This time Devagiriamma promptly opened the door, because of the presence of another woman there. Parvathi and Parameswara appeared before her in their divine form. Unable to contain her joy, Devagiriamma fell at their feet. Parvathi then blessed her: "I grant you a son to maintain the lineage and a daughter for Kanyakadana (a girl to be offered in marriage)." Then she fell at the feet of Easwara. Easwara said: "I am immensely pleased with your devotion. I shall take birth as your third child." When Devagiriamma got up, the Divine couple were not there. Feeling ecstatic over this experience, Devagiriamma was eagerly expecting the return of her husband in the morning to relat! e to him the whole story. The husband returned in the morning. Eagerly awaiting his arrival she related to him all that had happened the previous night. The husband said: "Devagiri! What is all this fanciful tale! It is all a dream. Parvathi and Parameswara appearing before you and giving darshan! It is pure fantasy!" Gangabhavadya dismissed the whole episode as incredible and fanciful. But, as the years passed, Devag! iriamma became enceinte and a son was born. A year later a daughter was born. Gangabhavadya was convinced that the birth of the two children was the result of the blessing conferred by Parvathi and Parameswara. He told his wife: "You had the good fortune (to be blessed by the Divine couple). I did not have that luck." When Devagiriamma conceived again, Gangabhavadya began to feel an urge to give up hearth and home and go in search of the Divine couple. He announced to his wife that he was leaving for the forest to do penance. The devoted wife that she was, Devagiriramma decided to follow him, though she was in the ninth month of her pregnancy. After proceeding some distance, she developed labour pains. She delivered a boy. Wrapping the babe in a piece of cloth, she left the child by the roadside and followed her husband. Because of these circumstances, no one knew who the paren ts of the child were. The Fakir who found the child brought him home and took care of him. Baba's life-story is known only from the time of his arrival in Shirdi.
The difference between devotees and disciples - In 1917, Baba once called Abdul Baba, Nana Chandorkar, Mhalsapathi, Das Ganu and others and started asking each of them: "Do you know who you are?" Each of them replied: "I am your sishya (disciple)." Baba said: "Nonsense! Don't use that term any longer. I have no disciples in this world. I have countless devotees. You do not recognise the distinction between a disciple an! d a devotee. Anyone can be a devotee. But that is not the case with the disciple. A disciple is one who carries out implicitly the commands of the guru (the preceptor). The mark of the sishya is total devotion to the preceptor. Only the man who says, "I have none in the world other than the preceptor is a disciple. How far have you respected my injunctions? How are you entitled to claim that you are my disciples? Only the one who follows me like my shadow can claim to be my disciple. The devotee is one who prays to the Lord wherever he may be. Hence, there is a big difference between a disciple and a devotee. The disciple and the preceptor are like two bodies with one spirit. The disciple should have no sense of separateness from the preceptor. He should feel, 'I and you are one.' There are n! o such disciples to be found in the world. There are millions of devot ees, but no disciples." Baba and Shyam, the only disciple On hearing this, Shyam was in deep pain. He felt within himself: "Apart from serving at your feet, I have no other concern." Baba then went into another room and called Shyam inside. "In this entire world, for me you are the only disciple. All others are only devotees." At that moment, Shyam fell at the feet of Baba, and cried out, "You alone, you alone" (are my refuge) and breathed his last. In all his life of over 82 years, Baba had never shed a tear in the presence of devotees. When Shyam passed away he shed three drops of tears. The devotees present there said: "Swami! Why do you feel so grieved? All are in your hands." Baba replied: "Dear boys! I am not grieving at all. Almost all his sins had been wiped out already. By the three tear drops I shed, the remaining sins (of Shyam) have been washed away." All that Baba said or did was for the good of the devotees alone. Towards the end, Abdul Baba came to Baba. Baba told him: "I shall appear again and give you darshan." "When will that be?" asked Abdul. Baba told him: "It will be after eight years." "The first advent of Sai was in Maharashtra. The second advent will be in Madras," Baba said. It should be noted that when this form (Sathya Sai) made Its advent, Andhra Pradesh was part of Madras Presidency.
Advent of Sathya Sai after Shirdi Sai - When he was asked, in what form the next advent would take place, Shirdi Baba told Abdul Baba alone: "I will give darshan in the name of Sathya for upholding Truth." That is the present advent. The two bodies are different, but the Divinity is one. The first advent was for revealing Divinity. The second advent is to awaken the Divinity (in human beings). The next advent is for propagating Divinity. The three Sais are' Shirdi Sai, Sathya Sai and Prema Sai. The reason for relating all this is that today happens to be the birthday of Shirdi Baba (September 28, 1835). Baba attained Samadhi in 1918. Bodies are transient. These vestures are assumed only for the sake of devotees. Unless the Divine comes with a form, no one can develop faith in the Formless. The Divine in human form is the preparation for comprehending the Formless Absolute. The truth about God cannot be understood by anyone. He is infinitely vast. He is minuter than the atom. No one can know what is the macrocosm and what is the microcosm. Because of this mystery, one devotee sang:
"Can any one unravell your mystery Oh Krishna! You are vaster than the vastest; You are subtler than the atom. All the countless beings in the world Cannot grasp your baffling mystery How can anyone know your Infinite Cosmic form, Oh Krishna! Nor is that all. Among the great thieves, you are the greatest, How can anyone know you, oh Krishna!"
The ordinary thieves take away wealth and riches. But this extraordinary Divine thief steals the hearts of people. Hence, when God is described as Chitta Chora (the stealer of hearts)or Badaa Chitta Chora (the greatest stealer of hearts), the appellation is not derogatory but delightful.
If you call anyone, "You thief!" he will get angry. But when you sing "Chitta chora Yasoda ke Baal" (Oh thief of hearts, Yasoda's darling!) everyone rejoices. The chitta chora confers delight on those whose hearts he steals. But the Vitha Chora (the one who robs you of your wealth) causes you misery. The mundane thieves take away your wealth. But the Lord steals your hearts.
It is not easy, therefore, for anyone to understand the ways of the Lord. When one cannot understand the ways of the Divine, it is best to keep silent and at least refrain from indulging in grievous misinterpretation. Seek, therefore, to understand the ways of God and through devotion and worship stri ve to experience the Divine.
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