The Samajam offers, in all humility, this SOUVENIR as a flower of perpetual beauty & fragnance at the lotus feet of SRI SAIBABA, on the occasion of HIS MAHA SAMADHI DAY celebration of this year (1990), as a token of its gratitude and thanks giving to BABA for HIS continued and benevolent blessings on this Samajam, since its inception in the year 1957 to date, during which period it has been growing from strength to strength, as could be seen from the history of Samajam, recorded elsewhere in this souvenir, for the benefit of the present and the generations to come.

Unlike ordinary journals, this is not to be read once and kept aside, for it is the "Prasad" of Sai Baba Himself, for His unseen hand has been guiding us throughout the preparation and publication of this small but significant volume. It has many features that have to be studied and assimilated and not merely read and forgotten.

Passages on topics of ever lasting value have been called out from various sources, including the ASHTOTRA SATHANAMAVALI of Baba with an English rendering appearing at the top of each page with one name in each page, as a mark of dedication of each and every page to HIM. Selections from eminent personalities on the spiritual literature adorn almost all the pages.

It is hoped and prayed that Shri Sai Baba will accept this humble offering and bless the committee with success in all its new ventures, as HE has been doing all along. We pray that this sacred effort will be well received by the public in general and by the devotees in particular.

MANAGING COMMITTEE

FOREWORD

It has been decided to bring out a Souvenir on the occasion of Mahasamadhi Day of Sri Sai Baba in connection to raise funds for the construction of choultries at Shirdi. Accordingly, this Souvenir is published consisting of English, Telugu, and Hindi articles which deal with the life and Message of Bhagwan Sai Baba and also other topics of religious and spiritual interest. Though several writers have contributed very instructive articles in response to our request, we could include only some of them in the Souvenir. We express our sincere regret to all the writers whose contributions could not be published. We offer our warm thanks to all the writers who have given their valuable contributions and all concerns who have agreed to insert their advertisements in the Souvenir.

We take this opportunity to express our grateful thanks to several devotees particularly" who have extended their whole hearted co-operation in bringing out this souvenir. We will be happy if this publication helps the devotees to a better understanding and appreciation of the message of Bhagwan Sri Sai Baba. May He lead us to the cherished Goal-God-Realisation.

SOUVENIR COMMITTEE SRI SAI BABA SAMAJAM

NALLAGUTTA SECUNDERABAD

Parepalll Venkateswar Rao,

S.K. Laxman Rao, K. Sai Prasad,

K. Muralidhar,

B. Gourl Shankar &

C. Suresh

RAMAKRISHNA MATH

The Secretary

Sri Sai Baba Samajam

Sri Sai Nilayam

Sir Ronald Ross Road

Nallagutta

Secunderabad 500 003

Dear Sri,

I am happy to learn that you are bringing out a souvenir this year on the eve of Mahasamadhi Day of Sri Sai Baba, which fails on the sacred Vijayaaasanii Day.

The Message of Sri Sai Baba of mutual tolerance and reverence amongst religions and respect to individuals is very much relevant for ail times to come. This has been the ancient message of our Sanatana Dharma echoed through great personalities like Sri Ramakrishna, Swami Vivekananda, Sri Sai Baba etc. I am sure your Samajam will strive to fulfil this cherished message of the great.

My good wishes and prayers for the success of your noble efforts. I iook forward to participate in your function on 29th instant

Yours in the Lord,

12 September 1990 ( Swami Paramarthananda)

BRIEF HISTORY OF SRI SAI NILAYAM

SIR RONALD ROSS ROAD, MINISTER ROAD, NALLAGUTTA, SECUNDERABAD.

Great men live but one crowded hour of glory and leave behind sacred foot prints on the sands of time.

It is but meet and proper on the part of the posterity to pay homage to the sublime lives of those men who enthused them into the great endeavour.

We are indebted to one such great soul who, a couple of decades ago, sowed the sacred seed of Sai worship at this sanctum sanctorum. The great soul was Devarsetty Anjaiah. Straight and simple, honest and humble, Devarsetty Anjaiah developed in himself abounding love for Sri Sai Baba as manifestations of Lord Dattatreya.

So profound was his adoration for Baba that where-ever is steped in and whomever he met, D. Anjaiah did not fail to mention the holy name of Baba. Thus he endeavoured to instil in the hearts of the people devotion for Saint of Shirdi. In this task, he reaped the results in a remarkable manner for the simple reason that the soil of the twin cities was already rendered fertile, by then, by the visits of stalwards like H.M. Narasimha Swamiji of All India Sai Samajam, Mylapor and Swami Keshavaiahji of Shenoy Nagar Madras. These pious men not only gave public discourses at important places in the twin cities but also broadcast inspiring lectures on A.I.R. In this context, mention need to be made of two outstanding devotees of Baba, Viz., Sri G.V.R. Naidu and Sri Kasi Viswanatham who played a leading role in organizing the said A.I.R. programme and mammoth meeting in the year 1942.

Drawn by the new faith, D. Anjaiah knew Sri G.V.R. Naidu very intimately. In the year 1957, with Sri G.V.R. Naidu and other ardent devotees like Ramachander Rao Bhange, K. Kondal Rao, K. Shanker Rao, P. Narayana etc., Sri D. Anjaiah lost no time in forming a Committee of devotees of Sai Baba for the spread of Sai cult.

In the same year Sri D. Anjaiah had erected a small hut on a piece of land admeasuring about 110 Sq. metres situated at Sir Ronald Ross Road (Minister Road) Nallagutta along the South side of the said road in the tank bed of Hussain Sagar tank and installed an oil paint portrait of Lord Sri Sainath with five oil lamps and ever burning Dhuni (Sacred fire) more or less on the same pattern as that at SHRI DWARAKAMAI Mosque at Shirdi and called it as Dwarakamai Sri Sai Nilayam. Simultaneously he had also raised two small structures at a distance of about 11 furlongs away from the said Sri Sai Nilayam along the same side of the said road i.e., one adjacent to the said road (Now it is gurusthan) and the other on a rock situated 100 yards away abutting the said road towards railway line with a view to develop this place into a permanent temple complex of Lord Sri Sainath including charitable dispensary, School for Orphans, Library etc. This low-lying area was selected by the founder, Sri Dewarasetty Anjaiah, as it was nobody's land and as it was covered by a big sheet of water throughtout the year since a very long time.

In the year 1958 the construction of temporary Mandir with Zinc Sheets roofing was completed the place mentioned above by a devotee, Sri Vengala Manumantha Rao, in the memory of his mother Late Smt. Manikkamma.

Sri D. Anjaiah fondly cherished the idea of founding about five Samajams for Sri Sai Baba. He founded one at Nallagutta and another at Nizamabad with great success. The third one was to come up at Warangal but before accomplishment of that objective D. Anjaiah passed away from our midst.

In early 1972 for the first time a Samajam under the name of "Sri Sai Baba Samajam" was formed officially with bye-laws and was registered under the Societies Registration Act. Vide registration No. 122 of 1972 dt., 20.2.72. The above said Mandir Sri Dwarakamai (Sri Sai Ni-layam) was donated to the Samajam by Sri Vengala Hanumantha Rao by means of registered, document on 17.4.1972.

In September, 1973 then Samajam had introduced for the first time the "ARATHI" collective prayers viz., Kakad Arathi in the early hours, Madhyanna Arathi at Noon, Dhoop Arathi at Sunset and Sej Arathi at 10.00 P.M. on Thursdays and on important festivals days and also began to celebrate Sri Sai Baba's festivals like Sri Rama Navmi, Guru Poornima, Punyathithi (Vi-jaya Dasami) and Sri Datta Jayanthi on the same tines as those followed at Shirdi.

In the year 1974 the Samajam renovated one of the two structures adjacent to the Sir Ronald Ross Road, in the Tank bed of Hussain Sagar 11 furlongs away from Sri Sai Nilayam as mentioned above and named it as SHRI SAI BABA "GURUSTHAN".

In the same year for the first time for the benefit of the Telugu speaking people the Samajam undertook the task of bringing out the actual "PUJA VIDHI" which is observed at Shiridi in a book form in Telugu script with meanings with the kind permission and approval of the Court-Receiver of Shiridi Samsthan of Sri Sai Baba, Shiridi. This publication has thus fulfilled the longfelt need of the Telugu speaking people. The said book was released on Sree Rama Navami day in 1976 both at Shirdi and Secunderabad simultaneously.

In the year 1982, the temple was renovated, by replacing the zinc sheet-roof, with R.C.C. slab.

In the year 1987, the Samajam, undertook and completed two major items of improvement viz.,

(1) The provision of silver Simhasanam

(2) Construction of meditation hall, in the firstfloor.

As scheduled, the works were completed, satisfactorily, before the Dasara. This exquisite silver Simhasanam work was executed, by Viswakarma Brass Copper & Silver Industrial Co-operative Society Ltd, Pembarthi.

This Simhasanam follows, the same pattern, as that of the Simhasanam at Shirdi, in all details, thus enhancing its authenticity and beauty, at a cost of about Rs One lakh, and was very Ceremoniously installed, by Late. Sri G.V.R. Naidu Garu, the senior most devotee of Baba, in the twin cities, on 27-7-87. The Meditation Hall, was very graciously inaugurated, by Swamy Para-manthananda of Sri Ramakrishna Math, Hyderabad, along with the unveiling of life size photo of Sai Baba, sitting on a rock. This photo is exactly resembling the one at Dwarakamai of Shirdi.

Again, in the year 1988, The Samajam took up the magnificient work of construction of the Gopuram, which follows the same design as that at Shirdi. This was got ready before the Dasara. After the performance of seven days of sacred yagna, in the temple, which illuminated, on the Maha Samadhi Day of Baba is on 20-10-88, the Shikara Prathista was performed by Swamy Paramarthananda, at 8.06 A.M on the same day, amidst due pomp and pageantry-Last year (1989) the Samajam has launched a new and ambitious venture of construction of a choultry at Shirdi, for the convenience of the devotees visiting Shirdi. For this purpose, land admeasuring 7000 Sq.ft. behind Sai International Hotel, at a cost of Rs 1,50,000/- has been purchased, under a registered deed dated 6-7-'89. Permission for this construction from the local authorities and the designs are being processed presently. The Samajam is Very much thankful to Shri. Nagre, Post Master, SHIRDI, for helping us in this Venture. Simultaneously suitable ways and means of raising the necessary funds for this gigantic task, are being worked out and for this purpose, four Committees have been formed, with three members, inculding the Chairman, in each. The four committees are:-

(1) Development Committee (2) Souvenir Committee (3) Festival Committee (4) Donation Committee.

A general view based on tentative proposals, shown elsewhere in this souvenir.

It is hoped that with the kind co-operation of the general public and the blessings of Baba, this grand project will be completed successfully as an early date.

1. Development Committee:-

A. Shanti Karan

B. Vittal

M. Mallesh

Development committee's main aim is to develop the temple activities by:-

Conducting of Spiritual Discourses 2. Free distribution of books to poor children 3. Conducting Eye camp 4. Free distribution of fruits to patients in hospitals.

On 1-7-90 the Samajam distributed free books to poor children. Mr. V. Jogi Raju Retd Dy. Inspector General of Registration and Stamps, Hyderabad was the chief guest.

2. Souvenir Committee:-

Chariman:- M. Uttam Kumar.

Member:- K. Muralidhar.

After 12 years the souvenir committee is bringing out souvenir, by collecting advertisements, the amount will be utilised for the construction of choultries at Shirdi. The souvenir will be released by Swamy Para-marthananda of Ramakrishna Math, Hyderabad.

3. Festival Committee:-

Chairman: N. Sundar Rao

Member: P. Krishna Rao

Member: B. Gouri Shankar.

The committee's main aim is to celebrate the functions on par with that of Shirdi. The committee on 4-9-1990 has distributed Prasadam on the Ganesh immerssion day, by putting a stall on the M.G. Road, Secunderabad.

4. Donation Committee:-

Chairman: K. Sai Prasad.

Member: G. Satyanarayan.

Member: T. Jaihind Babu.

The main aim of the committee is to collect donations for the construction of choultries at Shirdi. Arranging Lottery, Musical Nite and seeking aid or loan from TTD, Tirupathi.

All of us pray that by the Divine grace of Sri Sai Baba the Samajam may Strengthen its activities for long Number of years in future to fulfil Sai's Mission to alleviate human sufferings and bring hope and cheer to thousands who are steeped in misery.

Om Shanti, Shanti, Shanti.

SAI THE OMNIPRESENT SAINT

OH! SAI BABA, the embodiment of all faiths

You save your devotees who trust in you

Your assurance goes as

"If you look up to me I look after you".

You are indebted to devotees who become one with you

Nothing can move without your grace and command

Your fame spreads all over the universe

Oh! Master, I never forget you.

Omnipotent are your spiritual powers ,

Yours is a concept of socialism and brotherhood

Your ways are the nucleus of all world-faiths ^;

Oh! Sainath, save the humanity from suffering.

Your avatar brought about the spiritual progress of mankind

Your teachings are the essence of all world-faiths

Rescue and rest in our heart for ever and ever

Oh! Omnicient Saint, yourways are mysterious!

It is only you, who can uplift us

Your leelas are manifold everywhere,

Without your grace, there is no salvation for me

Oh! Lord, I am absorbed in devotion to you always.

In mind and heart I surrender to thy lotus feet

Pray, left my life embrace thy teachings

You are all in all to me, my Lord,

Oh! Omnipresent Saint, You know everything.

(MAMIDI SATYANARAYANA)

Superintendent,

A.P.P.S.C., HYDERABAD.

INTRODUCING SRI SAI BABA

/ bow down unto Lord Sainath, my Sad-guru! Thou art the embodiment of Iswara Himself whose splender, omnicience and innumerable leelas beyond human comprehension are commingled in Thee. Yet Thou art egoless (most humble) ever delighting in the Bliss ofatma - bhavam.

SRI SAI BABA OF SHIRDI is an outstanding Sage and Seer of our age and a refuge to one and all, irrespective of caste, creed, religion, age and sex. When he was in flesh and blood, he never liked to talk personally about himself. If he had felt, that a knowledge of his antecedents were essential, for spiritual enlightenment of seekers, Baba would have certainly left an authentic record of his life. Baba, perhaps, fell in line with the traditionalists and thought that such inquisitiveness is very often an impediment than a prop to seekers treading the path of spiritual regeneration. The tradition warns us against prying into the origins of Rishis and rivers. That is how we find that Baba's early life story has become a subject of extravagant and fantastic conjectures.

Baba came to Shirdi, as a boy, some time, in the middle of the 19th century. He stayed there under a neem tree, because he claimed the place to be sacred ground, the samadhi of his Master (perhaps in former birth). He wore Kufni and head-gear, like a muslim fakir. They were in rags, but, he kept them spotlessly clean. He slept on the ground and lived during that period, on half a rotee, doled out to him by Narayan Talee's wife.

Baba used to frequent the Takiah at Shirdi (Muslim Rest House) and spend his time there, singing the praise of the Lord, to the tune of anklets that he wore on his wrists and dance to his heart's content, in ecstacy. Sanskrit, Hindi and Mahrati songs were his fares. Justice Rege assures us that Baba was a connoisseur of music in both styles - Indian and Persian.

Muslim savants, well versed in Islamic scriptures, were satisfied, with Baba's exposition in chaste Arabic and Persian of intricate texts, in the Holy Koran, moulds etc. They, however, wondered at Baba's hetrodox practices and incongruities, in his conduct of spirituality. Strange were the moods of Baba in his teens. If anyone tried to pry into the antecedents of Baba, he used to behave like one moonstruck. Whenever any one among them tried to poke his nose into the private life of baba, he would fret and fume and challenge the inquisitive one for a duel to settle the issue: Baba, in the early days, at Shirdi was nameless!

It was in such queer circumstances that the lad (Baba) picked up a quarrel with one Mohiddin Tamboli, who had come to Shirdi some time in 1868. He was defeated in a wrestle with Tamboli, left Shirdi and resorted to the jungle. Was it in despair? Tatya Kote's mother, Baiyaji Bai was in the habit of going to the woods every noon, in search of Baba, in order to offer him food.

It was after four years that Baba returned to Shirdi, along with Chand Bhai Patel of Dhup-Keda, who was bound for Shirdi, to attend his nephew's marriage. He met on the road to Shirdi, Mahalasapati, the Pujari of Kandoba Temple, who accosted the fakir lad reverentially as "Sai Baba" but was reluctant to accommodate him, in the temple, under his charge. The appellation 'Sai Baba' stuck on to him from that day onwards. This same pujari became a constant companion of Baba and was named 'Bhagat' by which name Mahalasapatti is known to Sai Devotees.

Baba lived in a Mosque at Shirdi, which was in a dilapidated condition and, therefore, discarded by local Muslims.

Baba never touched flesh and was a tea-totaller. He was against the use ol narcotis. like Indian hemp (Ganja) and opium, which was in vogue even among Sadhus. He called the mosque the 'Brahmin Musjid', because of its sanctity and purity. Baba's reverence for the women-folk was unique. He had realised in his life the 'Mother-hood of God'. All women to him were divine.

During the later days when Baba became famous and pilgrims and devotees began to pour in Shirdi to obtain his blessings, women folk were free to occupy the inner precincts of the Musjid and even worship him with sandal paste, waving of sacred lights, blowing ol conches and ringing of bells, in the right royal Hindu fashion. Men-folk were restricted to occupy the verandah of the Mosque, behind the wooden frame-work.

Reverence for the 'Mother’ was amply expressed by Baba by calling his mosque abode as 'Dwaraka mayee'. He created a Tulasi Brindavan with his own hands, to mark the naming occasion. Inside the Masjid, he lighted the Dhuni (the eternal fire).

The 'Dhuni' is maintained even today by the Sai Samastan that is administering the Baba shrine and other institutions connected with him. The Udhi (ashes) is even today a coveted prasad for humans as well as sub-humans and is considered to be tokens of 'Baba's Dua' (Blessings).

Sai Baba shed his mortal coil on the 15th of October, 1918 on the Ekadasi Day soon after Dashara;that happened to be the Day of Ramzan Id, sacred to the Hindus and Muslims alike.

Sri Bapa Sahib Bhuti, a millionaire devotee of Baba belonging to Nagpur thought of constructing a Wada in Shirdi to accommodate pilgrims in the year 1913. The place for the wada was selected by Bhuti and a plan of the building was shown to Baba. "Leave a place of about four cubits long and two cubits broad at the end of the hall", said Baba. When asked, "What it was tor?"

Baba said, "A temple of Radhakrishna's Love would be later on built here". Little did people then know that the mortal remains of Baba the embodiment of Divine Love-would be deposited in the self same place and that it would be the centre of spiritual awakening throughout the world!" (Justice Rege).

In 1916, during the Dashara day, Baba was showing signs of "Passion" even as Christ did on the night before His capture on the 'Mount'. Baba threw all his clothes into the fire of the Dhuni, stood like a child from the womb of the 'mother' clad only in air and light. He had to be coaxed into being clothed only after two full j hours. He showed sings of disgust for that clod oti earth, the fetter of a mortal coil and he did pass away, exactly, on the Dashara Ekadasi Day two years later. Was Baba preparing his devotees for the eventuality of his disappearance from, 1916 onwards?

"Baba is not to be identified with this" Sai body".

"Baba is really everywhere".

"Baba is the 'Antaryamin', the inner-most soul of all that exists".

"Baba is to be realised in his portrait or picture".

"This mould of clay shall join the elements".

In short, Sai Baba was steadily preparing his devotees for the inveitable passing away of the mortal body of Baba.

The doubting Thomases needed something, a relic, a fetish, to hold upon, when He was no more. Baba assured them that his mortal remains would speak from the tomb and that he would be active and vigorous everywhere and at all times. It is no wonder therefore that the 'Leelas' of Baba' are in abundance for those who look to him especially in the post-samadhi era.

To a devout Hindu, he pointed out the 'morbie tortoise' fixed on the veranda of the Mosque in front of the stone boulder over which he used to sit. A sculptor once brought a marble tortoise (Kacchapa) and placed it at the feet of Baba. Sai paid a heavy price in his own queer fashion, and handed it over to Mother Radhakrishna Ayee, the de-facto Sai Sansthan of those days (1900-1916).

Mother Radhakrishni (that was the name by which Baba called her) knew what Baba wanted to do with the marble Pratima and she fixed it one day in front of Baba when he was sitting on the hallowed stone boulder; Baba simply nodded his approval and smiled. Kacchapa is the symbol of "MOTHER'S GRACE". Bhaktas call this as "KACCHAPA KISHORA NYAYA". According to mystic philosophers, the Kacchapa hatches its eggs by merely thinking of them, The mother Kacchapa feeds her offsprings by mere thought-force wherever she might be. Such is the 'MOTHER' symbolised in 'KAM AKSHl' according to Adi Shankaracharya. 'MOTHER SAI' and "His Grace' function in this fashion especially in the benighted age of Kali. That was Baba's assurance to his devotees.

"You simply look to me. I shall be with you, inside you and outside you, whatever you may be or do", was the assurance Baba gave to a devotee. "That holds good to every one of us." (Justice Rege).

Bhiku bai, widow of Bayyaji Patil Kothe of Sangammer (a hamlet near Shirdi} was a child widow in her teens. She had intimately known Radhakrishna Ayee at Ahmadnagar. She came to Shirdi in 1908 and stayed with Ayee (Mother) serving Baba with devotion. Baba daily gave her a vessel full of meals during the noon which she took to her abode daily.

On the day Baba passed away Bhikhu Bai was in great agitation and bitterly wept, shedding torrents of tears. She had no food to eat and she knew for the first time that she was fortorn. She cried, "Baba, My Mother (Maje Ayee). Can I see you again" In utter despair and destitution she ran towards the door of her abode and lo! there stood a cobra, with spread hood, as if to assure her of Baba's presence and grace.

"I know only your Sai Baba form" she said. "How can I recognise you in the cobra body?"

Radhaksishna Ayee passed away in 1916 and Bikkhubai's Prop was snatched way. Without Baba, in flesh and blood, who will care for a destitute widow?. Yet Baba did provide for her and give her the insight to see 'BABA' in all beings including serpents. She was alive and energetic when SRI B.V.N.SWAMIJI met her in 1936, eighteen years after the Mahasamadhi serving Baba with the same devotion and love that she was capable of, during Baba's life time. She had determined, in her mind, to lay her clay (body) in the same soil, where Baba deposited His !

M. RAJESHWAR RAO

Gen. Secretary

Sri Sai Baba Seva Samajam

Secunderabad.

SAIBABA AND THE SCRIPTURE

For the finite mind of the mortals, indeed, it is difficult to comprehend the infinite dimensions of the immortals, such as our Saibaba and other great saints and sages, who have attained the acme of spiritual expansion. However, we shall by His blessings try to understand at least, one important aspect of this multifaceted Divine personality, which, often, is overshadowed by His miraculous, but natural and spontaneous Leelas (play) with which great majority of us are familiar. Unfortunately His in-depth insight into our sacred scriptures is not well known, by most of us. A brief attempt is being made in what follows to touch upon this aspect of His wonderous manifestation.

Even as Arjuna was chosen, by Sri Krishna, for his special attention and teaching of Gita, Sai Baba chose Sri Nanasaheb Chandorkar, for imparting some of his unique interpretation of our scripture and bestowing special favours in solving some of his day-to-day problems. The fact that Baba was well versed in our Prasthana-Thraya viz the Brahma Sutras, the Upanishads and the Gita, was not known even to his contemporaries like Nana Saheb and they were struck with wonder and were taken aback, as it were, at Baba's revelation of his deep knowledge of not only of our scriptures but also that of the Divine Language-Sanskrit.

Baba had prepared the fertile mind of Nana Saheb, to receive His teaching by conferring on him many temporal favours by spontaneously manifesting several of his marvellous powers. Just as Arjuna, who thought, till then Krishna was a mere mortal, was struck with awe and wonder on seeing Krishna's "Viswa-roopa Dharsan". Nana was astonished several times to see Baba's astounding powers. Let us hurry to catch a glimpse of Baba's spiritual ministration to Nana Saheb.

Baba, first, dealt with the "Ari-Shad-Varga" the six internal enemies of man, who wants to treat the spiritual path, viz Kama, Krodha, Lobha, Moha, Madha and Matsarya. He, not only explained !hese in words, but also alerted Nana whenever these raised their ugly heads in Manx's mind. By a simple process of mind reading he drew Nana's attention to any lapse, reprimanded and corrected him.

KAMA (Lust): This enemy raised its ugly head, in the mind of Nana, right in the presence of Baba, when a beautiful young girl removed her "burqa" in order to place her forehead on Baba's feet, as a prostration and quickly put back her visor, after getting up. The lightning-like beauty of her fair face sent a voluptuous wave of lust in Nana's mind, for a fraction of a second. At this exact moment "thud" came the blow, from Baba on Nana's thigh. He was rudely shocked and shaken by this. Baba, after the departure of the party reprimanded Nana, for entertaining a bad thought and explained the need for controlling the evil thoughts even at the inception, which is why he beat Nana on his thigh at the exact movement, so that Nana could save himself from such bad thoughts taking deep root and pushing him down.

KRODHA (Anger) This is another enemy against which any spiritual aspirant should guard. Baba had warned Nana against this evil trait in him several times. Whenever Nana used to visit Shirdi, Baba used to welcome him with a special significant smile. But on, one such occasion, on seeing Nana, Baba was cold and unresponsive. Naturally Nana was perturbed over this and requested Baba to reveal the reason, for such unusual occurence. Baba said that how he can be well-disposed, towards a person who ignores his teaching. Nana was non-plussed and Baba asked Nana as to why he got so much of anger, on a begger (Woman) who was persistently insisting on her being given more rice, at his place at Kalyan, as to push her out of Nana's house. Nana was not only wonder-struck at Baba's knowing of a distant event and apparently insignificant one at that, but also his watching Nana and teaching. Nana a great principle, from such trivial incident. Naturally Nana hung his head in shame for his transgression of the teachings of Baba. Thus Baba, taught Nana that these great disciplines of controlling these inner enemies is to be practised in private life consistently and not merely preached from public platforms pompously.

Similarly, on suitable occasions, Baba taught Nana how to control, the other four inimical traits of man viz Lobha (Greed) Moha (Delusion) Madha (Pride) and Mathsarya (Envy).

Out of this, we shall take up "Madha" for our further consideration. Nana Saheb, was a highly placed person with good education and a good cultural family back ground. Perhaps, he was self-conscious of these exquisite qualities and there was a touch of pride in him, even though' he was In constant touch with Baba and was exposed fully to Baba's personal teaching. One day, Nana was massaging the holy feet of Baba, as was his wont, he was muttering a sloka of Gita within himself. When Baba questioned him as to what he was reciting in such a low voice, he replied Baba, rather slightingly, that it was a Sanskrit sloka from Shrimad Bhaghawad Gita, as if Baba could not have known these things even very remotely. On being pressed he gave out loudly the following sloka:-

Tadviddhi Prani-pathena Pari-prasnena Sevaya,

Upadehekshyanti Te Gnanam Gnaniha thathwa darsinaha.

(B.G.IV-34)

Baba asked Nana whether he knew the meaning of this and Nana immediately gave out its word for word for wood meaning. Baba closely cross-examined Nana and found out that he could not stand up, to the test.

He discovered Nana's knowledge was narrow and not deep, like that of a novice. Therefore Baba himself elaborated the hidden meaning of this exquisite sloka, which gives the basis of Guru 'tatwa, the summary of which is given below:-

It is not mere physical prostration, that is referred to here, but total surrender of the body, mind and wealth to Guru. This is the meaning if "Prani-Pathena".

"Pari-Prasnena" means sincere and serious questioning to satisfy a felt-need, of the student.

"Seva" means total dedicated service by one's body without any reservation and sense of "myness" with regards to the body.

"Gnanam" here actually means "Agnanam" as nothing can be predicated about "Gnana" as gnorance or duality. The teacher can explain what "Agnana" is viz:-

1. Jeevoham (I am Jeeva)

2. Dehoham (I am the body)

3. Nanathwam (plurality of jagath, jeeva, Eswara etc.)

the Guru can say, only negatively, that what is opposed to the above Agnana is Gnana (like the sruthi saying "Nethi-Nethi" not this, not this) and thus initiate the spirit of enquiry, in the mind of the sincere student so that he arrives at what is "Ghanam" by his own contemplative effort. Krishna refers Arjuna to other Gnanis and Gurus, because any sincere student should see

no difference between one Gnani and the other, being a "Sad-Bhaktha" and for a sincere seeker Gurus will not be wanting but waiting for him.

From the above, it is abundantly and absolutely clear, to all of us that Baba had an in-depth knowledge of our scripture, he had his own unique interpretation of them, he chose to teach them to his favourite student Nana Saheb and through him to the world at large. This is similar to what Krishna did with regard to his teaching of Gita to his most favourite disciple Arjuna and keeping him as an excuse, He taught Gita to the whole world. If all of us read Baba's bio-graphy with an open mind, with a holy attitude, assimilate his teaching and put it into practice, at least, a fraction of it with grit we will make ourselves fit for his Grace and Blessings.

OM TAT SAT

"Be wherever you like, do whatever you choose, remember this well that all that you do is known to me. I am the Inner Ruler of all and seated in their hearts. I envelope all the creatures, the movable and immovable world. I am the Controller-the wire-puller of the show of this Universe, I am the mother-origin of all beings - the Harmony of three Gunas, the propeller of all senses, the Creator, Preserve and Destroyer. Nothing will harm him who turns his attention towards Me, but Maya will lash or ship him who forgets Me. All the insects, ants, the visible, movable and immovable world, is my Body or Form,"

-Sal Baba

SO SPOKE SHRI SAI

Let truth shine forth, like a lamp from you for ever;

Always give prompt help off thy hand, to the needy poor;

Let not thy thoughtless thick, tongue talk ill of others;

Cast not an evil envious, eye on others;

Engage thy hands in honest toil, do not idle;

Bestow on each and all, poor or rich, due regards well;

On thy lips always, let lofty, Lord's name be;

Self contentment is the key note, to piety;

Do cast away all thy cares on me to steer;

Be you undaunted, for I dominate everywhere.

T.P. SUBRAHMANYAM

SAI, THE UNIVERSAL

Right now, right round the world, millions of pious people of different faiths, are offering their heart-felt prayers, to Sat Baba of Shirdi, either as a matter of routine or as a meek supplication for favours or as a thanks-giving ceremony, for favours bestowed on them or for spiritual advancement.

For those, who are still outside this vast fraternity of Baba's followers, the very name "Sai Baba" may seem to sound strange, for "Sai" means a renunciate and "Baba" means father. Who is this "Baba" who is held in the highest esteem by this vast number of people, belonging to different faiths and forums, climes and colours, customes and cultures and trades & traditions?

The answer is not and cannot be so simple as the innocent question seems to suggest and probably is too difficult to be answered In simple words, precisely because the deeper dimension of this divine personality is so profound, that it defies the dexterity of the best one amongst us, blessed with the most subtle and sublime words. However, ingenious or elaborate may be the answer, it can only touch the fringe of this vast and varied personality-lf there is a single word, by which Sai devotees, in one voice, would indicate Him, without any hesitation or reservation, whatsoever, they would opt for this well-known, but often ill-understood and ill-used word, "Bha-gawan" or God.

The word "Bhagawan" has a very vast connotation, Bhagawan is the possessor of all that, are conducive to prosperity of the highest possible degree, such as wealth, properties etc. He is a person of unsurpassable valour and whose wishes cannot be transgressed at all. His Knowledge covers all, That is Physically Possible to know about this mundane world and that unique knowledge, by knowing which every thing becomes known. To put it in another way no other knowledge will any one aspire for; The dispas-sion of Bhagawan is unimaginable for any human being and by the ordinary human standards, we can say that a man, who looks upon a straw and the subtlest enjoyments of the pleasures, said to obtain in the heaven, with an equal eye of extreme indifference, can be said to have some elementary dispassion but not of the highest degree. His fame is unparalleled, in the human world. Similarly there is no end to his glory which comes to him, naturally and not sought after. As Sri Krishna says in the Gita, Wherever there is majesty or glory, it is all due to Him, He has, over-lordship on all the things and persons of all the three worlds. His effort has no equal for he can do end undo anything, anywhere and at anytime without any effort; (by mere thought) His righteousness is razor-like straight-forwardness. He is not only, absolutely independent of all the things, but he is also the sub- stratum for the whole Universe. Thus His independence is absolute and finally, he is not born of anything else, for the whole and the sole source of all things and persons of the seeming multiplicity of mundane existence.

While those who know Baba and his biography or those who had first hand experience of Baba will readily agree with the above, those, who are new will, still be sceptic and will hestitate until they have had the experience themselves or had an exposure to his life and teaching, through well-meaning Sai devotees.

Apart from the above, there are two weighty reasons why Sai is accepted as God, by his devotees of different faiths. He does not belong to any one faith or religion. He looks like a Muslim fakir and never hesitates to proclaim often "Allah Mallik hai" (Allah is the owner). But he speaks like a Hindu Swami, about Srimad Bhagawad Gita, the Upanishads and other holy scriptures of the Hindus. He was well versed in Islamic scripture also. Often un-suspecting learned persons of both the faiths were surprised at his vast and intricate knowledge of the scriptures. Those, who are familiar with his biography will endorse this with their full hearts.

Secondly his immense and intense yearning for the welfare of the devotees is well known. Even, miraculously he has helped his devotees on several occasions, both during the period when he was at Shirdhi and even now, when he is not amongst us. These are well chronicled an published in relevant periodicals authentically.

Apart from these facts, his teachings transcend the barriers of formal religions and have special relevance to the present juncture, when there are political and social problems, related to religion, staring at our face both in and beyond our country. He gave wide freedom of worship to all and did not bind them down to a particular path or procedure.

He emphasised the principles and left the details to be dealt with by the persons concerned. The principles of universal brotherhood, tolerance, mutual love, respect and equality as tought by Baba have to be spread with great gusto and silent sincerity, for the benefit of our society, which is passing through trying circumstances and through a crisis of character.

Therefore, it shall be out endeavour and duty both spiritually and socially to spread his message seriously with his spiritual and universal dimensions added to it. By so doing we can contribute to the causes that are close to Him, in a concrete manner.

May all the well-meaning and selfless sincere Sai devotees uphold, the humane principles of equality, fraternity, charity, mutuality, tolerability, simplicity, sincerity and spirituality as shown by Sai, the universal;

May our efforts lead to the Vedic ideal for I "Vasudaiva Kutumbakam" or "Universal family." I

OM TAT SAT

The Characteristics of Religious Experience

It is impossible to brush aside the evidence of the messengers of God. It is illogical to think that we have a right only to believe in the testimony of our sense perceptions and not to place out trust in the genuineness of mystic experience. God is as real to the mystic as matter and life are to us. The first question put by Swami Vivekananda then a youth fresh from college to Shri Ramakrishna, his future master, was, "Have you seen God ? Shree Ramakrishna gave the reply, 'I have seen Him. My seeing Him is more real than my seeing you, and what is more, I can show Him to you. Such is the testimony of God-men. The experience of God to them is as much a fact/as a green leaf or the Sun is for a dispassionate observer. The limited understanding of the unlettered folk cannot grasp the subtle truths of Science. But this does not mean that scientific truths are myths. To us who cannot rise above the intellectual level of knowledge, the mystic experience of the saint and the sage appears mythical. But when we too are blessed with spiritual vision (divyacaksus). God will become to us the real of the real (satyasya satyam). Spiritual things are to be spiritually discovered. Higher than the perceptual imaginative and intellectual ways of knowing there is intuition, which is the instrument if God realisation. We are not utter foreigners to the intuitive way, for we get its broken areas in artistic experience and in the life of disinterested love and service.

Religious experience is unique in the sense that it removes the barriers between subjects and objects, knower and known, and the distinctions of space and time. As we remarked above, it is intutive experience. It is integral and undivided and self certifying and unsublated. Whether the supreme object of religious experience be regarded as the impersonal Absolute or the personal God, there is no room for pettiness of the ego in that Divine' Flood. The experience is sovereign in its own rights and carries its own credentials says Dr. S. Radhakrishnan. 'It is self established (swatasiddha), self evidencing (swasamveda) and self luminous (swayamprakasha). To us it appears to be super-normal. In fact, however, it is the fulfilment of the normal.

A second characteristic of this experience is that it is the expression of perfect freedom. Freedom implies absence of fear. Fear arises when there is awareness of another, suspicion of discord and expectency of strife. Since Religious experience is unitive and suversive; of all limitations, there can be no fear there, hence it is that this supreme State has been called "Abhaya", fearlessness and the end of the religious quest has been defined as "rnoksha" freedom.

Thirdly there is a positive content for this experience. It is not merely a negative state of being merely free and fearless; it implies the positive peace (Santi) and the highest happiness (Ananda). There is a significant prayer in the Brhadharanyaka Upanishad. "From the unreal lead me to the real. From darkness lead me to the light. From death, lead me to the immortality". Mystic experience is the fulfilment of this prayer. To the popular mind heaven is painted in glowing colours and is described as a land flowing with milk and honey. This is figuratively true. In religious experience man discovers his lost soul and this certainly means supreme felicity of joy.

The characteristics of religious experience set forth above are not peculiar to any particular religion. They are illustrated in the lives of ALL prophets. The essence of religion is the same though the outer dress may vary; even as human nature is the same inspite of variation in colour and constume.

All the great world religions may be regarded as universal in spirit Some of them were founded by individual prophets. The others are considered to have been revealted to a number of seers. Buddism, Christianity and Islam are founded religions. Hinduism has no single founder; the ancient seers served as but channels for the transmission of religious truths to humanity. All these religions are universal by virtue of their appeal to the spirit of man. None of them is professed by all the men in the world. There can be no such dictatorial religion. The universality ot the world faiths consists in the provision they make for the perfection of man. Each of them has a system of rituals which besides, shaping the artistic insticts of the individual on the right lines, exert a stabilising influence over the institutions of the religion, a scheme of ethics to make man morally perfect, a path or paths to conduct the piligrim to his destination, namely God, and a philosophy to satisfy the most vigorous intellectual demands and serve as a portal to the intuitive experience of me Absolute.

- Dr. T.M.P. Mahadevan –

- From his book "Outlines of Hinduism".

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"Rama (the God of the Hindus) and Rahim (the God of the Mohomedans) were one and the same; there was not the slightest difference between them; then why should their devotees fall out and quarrel among themselves? You ignorant folk, children, join hands and bring both the communities together, act sanely and thus you will gain your objects of national unity. It is not good to dispute and argue."

-Sal Baba

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Who is Sai Baba

R.S. Sharma

A sweet smelling flower needs no introduction; whether one knows about it or not he is attracted by its fragnance and spots it out all by himself. So is a God-realised soul. Sai Baba was and is a God-realised soul.

One fine morning in a unknown little village SHIRDI appeared a boy of sixteen, very charming and attractive to look at. He never talked to anybody nor mixed with anyone, but remained sitting under a 'Neem tree lost in meditation. He was taken to be a crazy fellow till He revealed His real self by saving at the nick of time a herd-boy from being bitten by a deadly cobra. The cobra hearing His thundering voice 'Khabardar' (beware) and at the sound of his 'Danda' quietly crawled to His feet as if to pay obeissance in utter surrender and disappeared. People round about then realised' this was no ordinary boy.

As he came so did he disappear but appeared again in the same village after about a couple of years. He stayed there for the rest of his life and thereafter. Although nobody knew who He was, whence He came, and what His caste was He was called 'SAI'. He caste and origin are a mystery to this day. He made a dilapidated mosque His abode and called it 'Dwaraka Mayi'. Whosoever climbed the steps of this mosque found his sufferings coming to an end. This stands true even today. Hindus, Muslims, Christians, Parsees, and Sikhs in due course started coming to Him. He was surrounded by the scholars and the illiterate, by the rich and the poor, by the sick and the healthy, by the spiritual aspirant and the householder. Sai belonged to all and to none. He was a most potent divine force permeating, transforming, and developing everything He touched. He showed great interest in the family life and problems of every one who came to him for their health, jobs, marriages and children. He drew people by His love and mysterious powers as also His supreme wisdom. His popularity thus grew and today His name has become almost a house-hold word. Wherever one goes one comes across the picture of Sai, sitting majestically on a block of granite, right leg across the left, in the torn robe (Kupni), a piece of white cloth tied round His head, a spiritual halo surrounding His face and deep and penetrating eyes capable of reading one though and through. He appears to say 'why fear when I am here’?

In His life time Sai said, 'no devotee of mine shall lack food and shelter, wherever and whenever you think of me I shall be with you. I shall remain active and vigorous even after leaving this earthly body. My shrine will bless my devotees and fulfil their needs, my relics will speak from the tomb-l am ever living to help those who come to me and surrender and seek refuge in me. If you cast your burden on me I shall surely bear it-l give people what they want in the hope that they will begin to want what I want to give them. Experiences of devotees of every day bear testimony that Baba is carrying out all these assurances most effectively even today.

Sai knew well that in this world everyone is overburdened and is undergoing perpetual sufferings mental or physical. He offered his Salutation to Sai (our) universal father helping hand to each and all irrespective of caste, colour, creed or position. By his mere look and touch he cured the sick and ailing. He blessed the issueless with issues, gave joy and happiness to the wretched and miserable and guided the spiritual aspirant to achieve His goal. Even today when Baba is not with us in physical from hundreds and hundreds are blessed by HIM as were those who lived with Him during His life time. All those who seek His help and guidance immediately get them. People turn to him in distress find relief, and deeper down beneath this gracious help in the storm of life, is the spiritual current, ensuring them for deeper and less tangible rewards. A devotee of course has to be chaste, Pure, simple, upright and faithful to receive His grace. Baba often appears to His devotees in dreams and visions and guides and influences them invisibly. He bestows his loving care on one and all.

Ours is a land of Gods and Goddesses, Gurus and Satgurus. Sai become unique in his own way. He was and is a saint of the highest spiritual eminence. His divine personality captures the heart of all who just look at him. He taught each in terms of his own religion and did not encourage anyone to leave his path.

He expected goodwill and tolerance between the people belonging to different castes, creeds or religions. As a sign of goodwill He liked his followers to rejoice in one another's company. He did not with anyone of his followers to renounce the world and go forth as a sanyasi or mendicant. He wished his devotees to develop inwardly through the medium of family life. In his life time and even after he took samadhi, his devotees find in him a mother, father, guru, god, friend, guide, in fact all in one. To each and all he advised 'to live and let live', 'to forget and forgive', to avoid rivalry and bickerings - 'if anyone is angry with another he wounds me to the quick if anyone abuses another I fell the pain', -Sai's nature, deeds and teachings appeal to almost everyone. Sai does not belong to any race, caste or creed. He belongs to humanity at large. He is everything to everyone, the central object of love and worship by all. He appeared on the scene at a time when this country was torn asunder by religious fanaticism and communal antagonism. He brought people belonging to different classes, communities and religions together. His life and teachings are the strongest and the most forcible exposission of the underlying unity of all communities and creeds of the country.