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ELEVEN SAYINGS OF SAI BABA
No harm shall befall him who sets his foot on the soil of Shirdi.He who cometh to My Samadhi, his sorrow and suffering shall cease.Though I be no more in flesh and blood, I shall ever protect My devotees.Trust in Me and your prayer shall be answered.Know that My Spirit is immortal. Know this for yourself.Show unto Me he who sought refuge and been turned away.In whatever faith men worship Me, even so do I render to them.Not in vain is My Promise that I shall ever lighten your burden.Knock, and the door shall open. Ask and ye shall be granted.To him who surrenders unto Me totally I shall be ever indebted.Blessed is he who has become one with Me.
ELEVEN ASSURANCES OF SAI BABA
Whosoever puts their feet on Shirdi soil, their sufferings will come to an end.The wretched and miserable will rise to joy and happiness as soon as they climb the steps of the mosque.I shall be ever active and vigorous even after leaving this earthly body.My tomb shall bless and speak to the needs of my devotees.I shall be active and vigorous even from my tomb.My mortal remains will speak from my tomb.I am ever living to help and guide all who come to me, who surrender to me and who seek refuge in me.If you look to me, I look to you.If you cast your burden on me, I shall surely bear it.If you seek my advice and help, it shall be given to you at once.There shall be no want in the house of my devotee.
Sai Baba of Shirdi (d. 1918), also known as Shirdi Sai Baba, was an Indian Guru, yogi and fakir who is regarded by his Hindu and Muslim followers as a saint. Some of his Hindu devotees believe that he was an incarnation of Shiva or Dattatreya, and he was regarded as a satguru and an incarnation of Kabir.
The name 'Sai Baba' is a combination of Persian and Indian origin; Sai (Sa'ih) is the Persian term for "holy one" or "saint", usually attributed to Islamic ascetics, whereas Bābā is a word meaning "father" used in Indian languages. The appellative thus refers to Sai Baba as being a "holy father" or "saintly father". His parentage, birth details, and life before the age of sixteen are obscure, which has led to a variety of speculations and theories attempting to explain the Baba's origins. In his life and teachings he tried to reconcile Hinduism and Islam: Sai Baba lived in a mosque, was buried in a Hindu temple, practised Hindu and Muslim rituals, and taught using words and figures that drew from both traditions. One of his well known epigrams says of God: "Allah Malik" ("God is Master").
Sai Baba taught a moral code of love, forgiveness, helping others, charity, contentment, inner peace, devotion to God and guru. His philosophy was Advaita Vedanta and his teachings consisted of elements both of this school as well as of bhakti and Islam.
Sai Baba remains a popular saint and is worshipped mainly in Maharashtra, southern Gujarat, Andhra Pradesh and Karnataka). Debate on his Hindu or Muslim origins continue to take place. He is also revered by several notable Hindu, Sufi and Zoroastrian religious leaders. Some of his disciples received fame as spiritual figures and saints.
Although Sai Baba's origins are unknown, some indications exist that suggest that he was born not far from Shirdi. Historical researches into genealogies in Shirdi give support to the theory that Baba could have been born with the name Haribhau Bhusari. Baba was notorious for giving vague, misleading and contradictory replies to questions concerning his parentage and origins, brusquely stating the information was unimportant. He had reportedly stated to a close follower, Mhalsapati, that he has been born of Brahmin parents in the village of Pathri and had been entrusted into the care of a fakir in his infancy. On another occasion, Baba reportedly said that the fakir's wife had left him in the care of a Hindu guru, Venkusa of Selu, and that he had stayed with Venkusa for twelve years as his disciple. This dichotomy has given rise to two major theories regarding Baba's background, with the majority of writers supporting the Hindu background over the Islamic, while others combine both the theories (that Sai Baba was first brought up by a fakir and then by a guru.
Baba reportedly arrived at the village of Shirdi in the Ahmednagar district of Maharashtra, India, when he was about sixteen years old. Although there is no agreement among biographers about the date of this event, it is generally accepted that Baba stayed in Shirdi for three years, disappeared for a year and returned permanently around 1858, which posits a possible birthyear of 1838.He led an ascetic life, sitting motionless under a neem tree and meditating while sitting in an asana. The Sai Satcharita recounts the reaction of the villagers: "The people of the village were wonder-struck to see such a young lad practicing hard penance, not minding heat or cold. By day he associated with no one, by night he was afraid of nobody." His presence attracted the curiosity of the villagers and the religiously-inclined such as Mhalsapati, Appa Jogle and Kashinatha regularly visited him, while others such as the village children considered him mad and threw stones at him. After some time he left the village, and it is unknown where he stayed at that time or what happened to him. However, there are some indications that he met with many saints and fakirs, and worked as a weaver; he claimed to have fought with the army of Rani Lakshmibai of Jhansi during the Indian Rebellion of 1857.
RESIDENCE IN SHIRDI
Shirdi Sai Baba sitting in front of his mosque
In 1858 Sai Baba returned to Shirdi with Chand Patil's wedding procession. After alighting near the Khandoba temple he was greeted with the words "Ya Sai" (welcome saint) by the temple priest Mhalsapati. The name Sai stuck to him and some time later he started being known as Sai Baba. It was around this time that Baba adopted his famous style of dress, consisting of a knee-length one-piece robe (kafni) and a cloth cap. Ramgir Bua, a devotee, testified that Baba was dressed like an athlete and sported 'long hair flowing down to his buttocks' when he arrived in Shirdi, and that he never had his head shaved. It was only after Baba forfeited a wrestling match with one Mohdin Tamboli did he take the kafni and cloth cap, articles of typically Sufi clothing. This attire contributed to Baba's identification as a Muslim fakir, and was a reason for initial indifference and hostility against him in a predominantly Hindu village. According to B.V. Narasimhaswami, a posthumous follower who was widely praised as Sai Baba's "apostle", recorded that this attitude was prevalent even among some of his devotees in Shirdi even up to 1954.For four to five years Baba lived under a neem tree, and often wandered for long periods in the jungle in and around Shirdi. His manner was said to be withdrawn and uncommunicative as he undertook long periods of meditation. He was eventually persuaded to take up residence in an old and dilapidated masjid and lived a solitary life there, surviving by begging for alms and receiving itinerant Hindu or Muslim visitors. In the mosque he maintained a sacred fire which is referred to as a dhuni, from which he had the custom of giving sacred ash ('Udhi') to his guests before they left and which was believed to have healing powers and protection from dangerous situations. At first he performed the function of a local hakim and treated the sick by application of Udhi. Baba also delivered spiritual teachings to his visitors, recommending the reading of sacred Hindu texts along with the Qur'an, especially insisting on the indispensability of the unbroken remembrance of God's name (dhikr, japa). He often expressed himself in a cryptic manner with the use of parables, symbols and allegories. He participated in religious festivals and was also in the habit of preparing food for his visitors, which he distributed to them as prasad. Sai Baba's entertainment was dancing and singing religious songs (he enjoyed the songs of Kabir most). His behaviour was sometimes uncouth and violent. After 1910 Sai Baba's fame began to spread in Mumbai. Numerous people started visiting him, because they regarded him as a saint (or even an avatar) with the power of performing miracles. Sai Baba took Mahasamadhi on October 15, 1918 at 2.30pm. He died on the lap of one of his devotees with hardly any belongings, and was buried in the "Buty Wada" according to his wish. Later a mandir was built there known as the "Samadhi Mandir".
Sai Baba left behind no spiritual heirs and anointed no disciples. In fact, he did not even provide formal initiation. He belonged equally to all, and all belonged equally to him. Some disciples of Sai Baba achieved fame as spiritual figures like Upasni Maharaj of Sakori and Meher Baba of Ahmednagar. It is said that though they appear as disciples, their spirtual status is varied from other disciples. After Sai Baba dropped his body, his devotees offered the daily Aarti to Upasani Maharaj when he paid a visit to Shirdi, two times with an interval of 10 years.
TEACHINGS AND PRACTICES
Shirdi Sai Baba, leaning against the wall of his masjid, with devotees
In his personal practice, Sai Baba observed worship procedures belonging to Hinduism and Islam; he shunned any kind of regular rituals but allowed the practice of namaz, chanting of Al-Fatiha, and Qur'an readings at Muslim festival times. Occasionally reciting the Al-Fatiha himself, Baba also enjoyed listening to moulu and qawwali accompanied with the tabla and sarangi twice daily. He also wore clothing reminiscent of a Sufi fakir. Sai Baba also opposed all sorts of persecutions on religious or caste background. (In India at the times when he lived religious intolerance and conflicts were common).
Sai Baba of Shirdi was also an opponent of religious orthodoxy - both Hindu and Muslim. Although Sai Baba himself led the life of an ascetic, he advised his followers to lead an ordinary family life.
Sai Baba encouraged his devotees to pray, chant God's name and read holy scriptures - he told Muslims to study the Qur'an and Hindus texts like the Ramayana, Vishnu Sahasranam, Bhagavad Gita (and commentaries to it), Yoga Vasistha. He advised his devotees and followers to lead a moral life, help others, treat them with love and develop two important features of character: faith (Shraddha) and patience (Saburi). He also criticized atheism. In his teachings Sai Baba emphasised the importance of performing one's duties without attachment to earthly matters and being ever content regardless of the situation.
Sai Baba also interpreted the religious texts of both faiths. According to what the people who stayed with him said and wrote he had a profound knowledge of them. He explained the meaning of the Hindu scriptures in the spirit of Advaita Vedanta. This was the character of his philosophy. It also had numerous elements of bhakti. The three main Hindu spiritual paths - Bhakti Yoga, Jnana Yoga and Karma Yoga - were visible in the teachings of Sai Baba. Another example of the way he combined both faiths is the Hindu name he gave to his mosque, Dwarakamai. Sai Baba said that God penetrates everything and lives in every being, and as well that God is the essence of each of them. He emphasised the complete oneness of God which was very close to the Islamic tawhid and the Hindu doctrine, e.g. of the Upanishads. Sai Baba said that the world and all that the human may give is transient and only God and his gifts are eternal. Sai Baba also emphasised the importance of devotion to God - bhakti - and surrender to his will. He also talked about the need of faith and devotion to one's spiritual preceptor (guru). He said that everyone was the soul and not the body. He advised his disciples and followers to overcome the negative features of character and develop the good ones. He taught them that all fate was determined by karma.
Sai Baba left no written works. His teachings were oral, typically short, pithy sayings rather than elaborate discourses. Sai would ask his followers for money (dakshina), which he would give away to the poor and other devotees the same day and spend the rest on matches. According to his followers he did it in order to rid them of greed and material attachment.
Sai encouraged charity and the importance of sharing with others. He said: "Unless there is some relationship or connection, nobody goes anywhere. If any men or creatures come to you, do not discourteously drive them away, but receive them well and treat them with due respect. Shri Hari (God) will be certainly pleased if you give water to the thirsty, bread to the hungry, clothes to the naked and your verandah to strangers for sitting and resting. If anybody wants any money from you and you are not inclined to give, do not give, but do not bark at him like a dog." Other favourite sayings of his were: "Why do you fear when I am here, He has no beginning... He has no end". Sai Baba made eleven assurances to his devotees:
Whosoever puts their feet on Shirdi soil, their sufferings will come to an end.
The wretched and miserable will rise to joy and happiness as soon as they climb the steps of my Samadhi.
I shall be ever active and vigorous even after leaving this earthly body.
My tomb shall bless and speak to the needs of my devotees.
I shall be active and vigorous even from my tomb.
My mortal remains will speak from my tomb.
I am ever living to help and guide all who come to me, who surrender to me and who seek refuge in me.
If you look to me, I look to you.
If you cast your burden on me, I shall surely bear it.
If you seek my advice and help, it shall be given to you at once.
There shall be no want in the house of my devotee.
WORSHIP AND DEVOTEES
The Shirdi Sai Baba movement began in the nineteenth century, during his life, while he was staying in Shirdi. A local Khandoba priest - Mhalsapathy - is believed to have been his first devotee. However, in the nineteenth century Sai Baba's followers were only a small group of Shirdi inhabitants and a few people from other parts of India. It started developing in the twentieth century and even faster in 1910 with the Sankirtans of Das Ganu (one of Sai's devotees) who spread Sai Baba's fame to the whole of India. Since 1910 numerous Hindus and Muslims from all parts of India started coming to Shirdi. During his life Hindus worshipped him with Hindu rituals and Muslims revered him greatly, considering him to be a saint. Later (in the last years of Sai Baba's life) Christians and Zoroastrians started joining the Shirdi Sai movement.
The Sai Baba mandir in Shirdi is active and every day worship of Sai is conducted in it. Pilgrims visit Shirdi every day. Shirdi Baba is especially revered and worshipped in the state of Maharashtra. A religious organisation of Sai Baba's devotees called the Shri Saibaba Sansthan is based there.
The devotees of Shirdi Sai Baba have spread all over India.According to the Gale Encyclopedia of Religion there is at least one Sai Baba mandir in nearly every Indian city.His image is quite popular in India. Some ordinary non-religious publishing houses (such as Sterling Publishers) publish books about Shirdi Sai written by his devotees. Shirdi is among the major Hindu places of pilgrimage. The Shirdi Sai Baba movement is partially organised. Only a part of his followers and devotees belong to the Shri Saibaba Sansthan or to other religious organisations that worship him.
Beyond India the Shirdi Sai movement has spread to other countries such as the U.S. or the Caribbean. Sai Baba mandirs and organisations of his devotees have been built in countries including Australia, Malaysia, Singapore and the USA. The Shirdi Sai Baba movement is one of the main Hindu religious movements in English speaking countries. According to estimates the Sai mandir in Shirdi is visited by around twenty thousand pilgrims a day and during religious festivals this number amounts to a hundred thousand.
Sai Baba's millions of disciples, followers and devotees believe that he had performed many miracles. Some of them were: bilocation, exorcisms, curing the incurably sick, helping his devotees in need in a miraculous way, reading the minds of others. Numerous inhabitants of Shirdi talked about these miracles. Some of them even wrote about them in books. They talked and wrote about how they (and others) were the witnesses of his unusual Yogic powers: levitation, entering a state of clinical death at wish, even removing his limbs and sticking them back to his body (Khanda Yoga) or doing the same with his intestines.
Biographers of Sai Baba of Shirdi (e.g. Govindrao Ragulnath Dabholkar, Acharya Ekkirala Bharadwaja, Smriti Srinivas, Antonio Rigopolous) when writing about him base it on what people who knew Sai Baba said and wrote. Another source they use is the Shirdi Diary written by Ganesha Shrikrishna Khaparde, which describes every day of the author's stay at Shirdi. When speculating about the unknown episode's of Sai Baba's life, they mainly base their conclusions on his own words.
The most important source about Sai's life is the Shri Sai Satcharita written in Marathi, in 1916 by Govindrao Ragulnath Dabholkar (translated into English by Nagesh Vasudevanand Gunaji with English title: Shri Sai Satcharitra) whom Sai Baba nicknamed Hemadpant, which is an account of his life, teachings and miracles. Other important sources about Sai Baba are books by B. V. Narasimhaswamiji such as Sri Sai Baba's Charters and Sayings or Devotee's Experiences of Sai Baba. Sri Sai Baba and His Teachings by Acharya Ekkirala Bharadwaja is an indepth study of Sai's life routine and activities.
During Sai Baba's life the Hindu saint Anandanath of Yewala declared Sai Baba a "[spiritual] diamond". Another saint, Gangagir, called him a "[spiritual] jewel". Sri Beedkar Maharaj greatly revered Sai Baba, and in 1873, when he met him he bestowed the title Jagatguru upon him. Sai Baba was also greatly respected by Vasudevananda Saraswati (known as Tembye Swami). Sai of Shirdi was also revered by a group of Shaivic yogis, to which he belonged, known as the Nath-Panchayat. Swami Kaleshwar publicly worships Sai Baba, and treats him as a great saint and his own guru. Sathya Sai Baba considers him to be an Avatar and his previous reincarnation.
In Islamic culture the person of Sai Baba appears mainly in Sufism. Meher Baba declared Baba to be a Qutub-e-Irshad - the highest of the five Qutubs. Baba is also worshipped by prominent Zoroastrians such as Nanabhoy Palkhivala and Homi Bhabha, and has been cited as the most popular non-Zoroastrian religious figure attracting the attention of Zoroastrians.
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