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Sai World Logistics Management Pvt.Ltd. The 1stword "SAI" is dedicated to holy saint "Shree Sai Baba"of Shirdi. Baba has changed the many lives &our's too. Creater is SAI, we are just obeying his directions &path."Om Sai Ram".

Sai Baba, a personification of spiritual perfection and an epitome of compassion , lived in the little village of Shirdi in the state of Maharashtra (India) for sixty years. Like most of the perfect saints he left no authentic record of his birth and early life before arriving at Shirdi. In fact, in the face of his spiritual brilliance such queries do not have much relevance.

He reached Shirdi as a nameless entity. One of the persons who first came in contact with him at Shirdi addressed him spontaneously as ‘Sai’ which means Savior, Master or Saint. ‘Baba’ means father as an expression of reverence. In the Divine play it was designed as such, that He subtly inspired this person to call Him by this name, which was most appropriate for His self-allotted mission.

All that we definitely know of Sai Baba is that his arrival at Shirdi was anonymous. He was first noticed in the outskirts of the village Shirdi, seated under a ‘neem’ (margosa) tree, about the year 1854. However, even this date is not definitely noted. Sai Baba of these younger days remained a stranger staying under the neem tree for some time and then suddenly he left Shirdi to come back again sometime in 1858, and stayed on there till he left his gross body in the year 1918.

The second advent of Baba at Shirdi, around 1858 was interestingly quite different from the first. This time he accompanied a wedding procession as guest of honor.  On the arrival at Shirdi, he was immediately recognized by someone as the same1 anonymous saintly personality who used to be seated under the neem tree a few years earlier and, greeted Him as “Ya Sai” – Welcome Sai.

In the early days of his stay at Shirdi he spent his time either wandering in the outskirts of village and neighboring thorny jungles or sitting under the neem tree totally self absorbed. The first set of villagers who regarded this saintly figure were Mhalsapati, Tatya Kote, Bayyaji Bai and few others. Bayyaji Bai felt deeply motivated by this Divine Saint, and with her motherly instinct she used to walk miles on end into the jungles in search of him, carrying food in a basket on her head. Often she found Sai Baba sitting under some tree in deep meditation, calm and motionless. She would boldly approach him, serve the meal and return home.

After sometime as though out of compassion for her, Sai Baba ceased wandering and moved into a dilapidated2 mosque in the outskirts of the village. He referred to this mosque, where He resided till the end, as ‘Dwarkamai’ (Dwarka was the place where Lord Shri Krishna stayed to fulfill His divine Advent).  This mosque ‘Dwarkamai’ – abode of Sai Baba became Mother of Mercy for all the time to come.

He had a body of athlete built and in his earlier days he was fond of wrestling. Another aspect of Sai Baba’s personality was his love for song and dance. In those early years of his life he used to go to ‘Takia’ , the public night shelter for moslem visitors to the village. 5There in the company of sojourning devotees and fakirs, he used to dance and sing in divine bliss, with small tinkles tied around his ankles. The songs he sang were mostly in Persian or Arabic. Sometimes he sang some popular songs of Kabir.6

He donned a long shirt – ‘Kafni’  and tied a cloth around his head, and twisted it into a flowing plait like manner behind his left ear. He used a piece of sackcloth for his seat and slept on it with a brick as his pillow. He always declared that Fakiri (Holy poverty) was far superior to worldly richness. He was no ordinary fakir but an ‘Avatar ’ (incarnation) of a very high order. But His external appearance was of simple, illiterate, moody, emphatic – at times fiery and abusive and at times full of compassion and love. In the moments of towering rage people with him thought it was ungovernable rage. But his anger never prevented his compassion dealing with the devotees. His anger was evidently directed at unseen forces. He enacted all these simple traits only to hide His real identity as the God incarnate. Under the cover of simplicity He silently worked for the spiritual transformation and liberation of innumerable souls – human beings and animals alike, who were drawn to Him, by an unseen forces.

9He begged for alms and shared what he got with his devotees and all the creatures around him. He never kept any food in reserve for the next meal. He maintained the ‘Dhuni’ – the perpetual sacred fire and distributed its ash – ‘Udi’ as token of His divine grace to all who came to Him for help.

Baba would ask for ‘Dakshina’ (money offered with reverence to the ‘Guru’ or the master) from some of those who came to see him. This was not because he needed their money but for deeper significance, which the devotees realized at, an appropriate time. 7

Baba used to freely distribute all the money that was received in the form of Dakshina to the destitute, poor, sick and needy the very same day. This was one of Baba's methods for testing out the devotees attachments to worthy things and willingness to surrender. 

8He ploughed up the village common land and raised a flower garden thereon, he watered the plants, carrying pots full of water on his shoulders. In the later years he spent a few hours in this Lendi garden which he himself had laid out in the early days. 

He was every moment exercising a double consciousness, one actively utilizing the apparent Ego called 'Sai Baba' dealing with other egos in temporal and spiritual affairs, and the other - entirely superceding all egos as the Universal Ego or Over soul.3

He was the common man’s God. He lived with them,  he slept and ate with them. Baba had a keen sense of humour. He shared a ‘chillum’  (clay pipe for smoking) indiscriminately with them to write off the cast superiority and orthodoxy in their minds. He had no pretensions of any kind .He was always very playful in the presence of children. Baba used to feed the fakirs and devotees and even cook for them.

Saibabas perfect purity, benevolence, non -attachment, compassion and other virtues evoked deep reverence in the villagers around him. His divinity could not conceal itself for long. Initially when people wanted to worship him4 formally, Baba protested and dissuaded them. But gradually he allowed it with the prescience that it would become the means for temporal and spiritual benefits to millions of individuals for all time to come.

The Dwarkamai of Sai Baba was open to all, irrespective of caste, creed and religion. As the days passed devotees from all walks of life started streaming into Shirdi. The village Shirdi was fast assuming prominence. As the gifts and presentations flowed in, the pomp and grandeur of Sai worship also increased. But Baba’s life of a fakir remained calm, undisturbed, unaltered and there is the Saint’s spiritual glory.

He lived His divine mission through His pure self in a human embodiment. The immense energy that was manifest in the body of Sai was moving in a mysterious way, creating and recreating itself every where beyond the comprehension of time and space.

From December 10, 1909, devotees started a tradition of taking a procession admist band and music from Dwarkamai to Chavadi. Every alternate night Baba used to sleep at "Chavadi" .i.e.One night at "Dwarkamai" & another at "Chavadi". This was on rotation.People used to clean lanes of Shirdi on the day on which Baba had to sleep in Chavadi. A mixture of cow dung, mud and water was sprinkled to prepare a uniform platform to draw rangoli. Torches were ignited on polls in lanes to enlighten Shirdi.People were singing bhajan, some were decorating the palanquin, rows of oil lamps were burning, Shyam4 Sunder (Baba Hourse) stood waiting fully decorated."Tatya Patil came to Baba with a party of men and asked him to get ready. Baba sat quiet in his place till Tatya came and helped him to get up by putting his arm under Baba’s armpit”. Baba wore on his body the usual kafni, took His satka (short stick) under His arm-pit and after taking His chillum (tobacco-pipe) and tobacco and placing a cloth over His shoulder became ready to start. Then Tatya threw a golden-embroidered beautiful Shela (Shawl) over His body. After this Baba, moving a little the bundle of fuel-sticks lying behind with His right toe and then extinguishing the burning lamp with His right hand, started for the Chavadi.Then all sorts of muscial instruments, tashe, band and horns and mridang, gave out their different sounds; and fire-works exhibited their different and various coloured views.After arti was over, devotees returned to their homes. Baba slept in a room in Chavadi. A bhajan mandali used to accompany Baba in Chavadi. In the morning devotees would come and take Baba again to Dwarkamai. This was followed till Baba's Samadhi.

10It was 15th of October of the year 1918, on Tuesday at about 2.35 in the afternoon that the Supreme Master, Sai Baba of Shirdi breathed His last.  His self-allotted labour of love in His gross body was perhaps finished.  The last words that He uttered were that He should be taken to an adjoining 'wada'(building) as He did not feel well in the masjid. As the Master shed His gross body all men and women  plunged into agonizing grief.

Baba had given indication of the approach of His 'Mahasamadhi'  (shedding His mortal body) in as early as 1916 on the same day, that is the day of Dussehra(a festival in India marking the victory of Good over evil).  A few weeks before His passing out of gross body He sent a message to a Muslim saint in Aurangabad, "Allah is taking away the lamp He placed here.”  On hearing this that fakir shed tears.

Surprisingly, the 15th October 1918, which was a day of Hindu festival Dussehra also happened to be the day of Moharram (A Muslim festival) and Buddha Jayanti (A Buddhist festival). The departure of Baba on such a day was symbolic of His universal approach to human problems cutting across all religions, nationalities, castes, social differentiation and all such manmade barriers.

After Baba passed away there was a dispute about how and where Baba's mortal remains should be interred.  At the end, all disputes and controversy were smoothed out and His Hindu and Muslim devotees alike decided to inter the body of the Master in ‘Buti Wada’,as desired by the Master Himself.  The physical body of the gracious Guru, the Supreme Master, was laid to rest in the central hall with due formalities, sanctity and honour, but His Eternal Spirit rises from the tomb to proclaim to His followers again and again the indisputable evidence of His resurrection and life.  The Supreme Master had often promised and assured that His tomb would speak and move with those who made Him their sole refuge. His final rest is in Samadhi Temple, which is open to all caste, creed and religion as a Gateway to God.

The sound of eternity emerged from Baba’s heart every limb, every bone and every pore of His body.  

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To know more about Shri Saibaba please visit, www.shrisaibabasansthan.org

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