THE BELL

This huge brass bell tied above, and to the left of the entrance of Dwarakamai pavilion was tied by Baba. It is not the original bell and has been changed many times. It is rung only three times a day, at 4.00 AM, 11.30 AM and 8.30 PM. It is rung by the Pujari of Dwarakamai, calling the devotees for Arati. If it is rung untimely, it signals an untoward incident has taken place somewhere in the village. The people will assemble in the pavilion, and then go to the place of the calamity and set it right. This practice is still going on; hence its gong is tied to the grill.

Mention is made in Sai Satcharitra Ch.XIX. When Baba sent Hemadpanth (Dhabolkar) to Shyama's house to get Rs.15/- Dakshina, and sit and chit chat with him, Shyama told him the story of Radhabai Deshmukh, and the two paise of Dakshina meaning “Sraddha and Saburi”. Just as Shyama finished the story, the bell of the Masjid started to ring proclaiming that the noon worship and the Arati had begun and both hurried to the Masjid for the noon Arati.

THE FLAGS (NISHANS) OF THE DWARAKA MAI

Gopal Rao Gund was devoted to Baba. He did not have any children, but with Baba’s blessings a son was born to him. He felt that an annual Yatra (fair) should be held in Shirdi. He told the prominent devotees of Shirdi, like Tatya Kote, Dada Patil and Shyama about it. They all liked the idea very much and everyone started making preparations for it. However the Kulkarni (the Revenue Officer) opposed it. Hence the District Collector did not grant them permission to hold the fair. But they single mindedly pursued it, and finally got permission to hold the fair.

They chose the festival of Ramanavami to hold the fair. Tatya Kote Patil supervised all the arrangements. Gopal Rao Gund who started the Urs (Ramanavami celebrations) in Shirdi, asked his friend Damu Anna Rasne to supply a flag for the occasion. He also induced Nana Saheb Nimonkar to supply another embroidered flag. Both these flags were taken in procession, through the village to the accompaniment of musical instruments. Then these flags were fixed atop the roof of Dwarakamai. (Ref. ESS, Ch. VI).

Even today, this tradition is still being carried out by their descendants. The great grandson of Damu Anna Rasne, Pradeep Rasne brings an ochre coloured flag. He along with his family comes from Ahmednagar. While the great grandson of Nana Sahib Nimonkar, Chandrakant Deshpande Nimonkar brings a green coloured flag from Pune.

Even now the flags brought by the descendants of Damu Anna and Nimonkar are first placed on the Samadhi. Arati is performed, then taken to the home of Tukaram by the Sansthan. Again Arati is done, the flags are hoisted on the staff (pole) prepared by the descendants of the three brothers. Then with great joy and ceremony it is taken in procession throughout the village and hoisted on the roof of the Dwarakamai (Ref. Shri Sai Baba of Shirdi by Late Rao Bahadur Moreshwar W Pradhan).

The gheru flags on the southern wall of Dwarakamai are provided by the Sansthan. The significance of the Flags or Dhwaja or Nishan

The hosting of Flags is a common feature in all Hindu Temples. The Dhwaja or Flag are made of cloth and are hoisted atop temples, taken by Padayatris to holy places like Phandarpur and Shirdi. The temple or place of worship is considered as the palace of deity. He is the emperor of emperors and to honour him the flags are hoisted. Flags denote the area of territory of a particular ruler or a country. Similarly, the flags of the Dwarakamai Mai indicate the place of the Parabramha Shri Samartha Sadguru Shirdi Saibaba.

THE SMALL RED PILLAR:

The small red pillar is in front of the Chulli. Baba used to sit in front of the Chulli while cooking, and rested his back against this pillar. Whenever Baba went out of the Sanctum Sanctorum, he did Pradakshina to this pillar, and also when he returned. Pradakshina is done of a temple, or a sacred book or a holy tree. A devotee can do the same and get the benefit from this sacred pillar.

The unique feature of this pillar is that if anyone who has pain in the back or joints, leans against it, the pain abates. Many a devotee can be seen leaning against it. Some devotees read the Shri Sai Satcharitra, others sing the Aarti leaning against it. Others meditate close to it.

Nana Sahib Dengle was an ardent devotee of Saibaba. Once he wanted to do formal worship to Baba. So he came with all the puja materials and sought Baba’s permission. But, Baba refused and asked him to do the ritual to this pillar. Every morning the Pujari of Dwarakamai applies Asthagandh ( a mixture of sandal wood powder and saffron powder) to this pillar.

Now a grill enclosure has been built around it for its preservation.

THREE STEPS IN FRONT OF THE PILLAR

These three steps on the southern side of the Dwarakamai, were used by Baba to go out and come into the Sanctum Sanctorum. Devotees are requested to offer namaskar to the above steps as Baba used them. The significance of the three steps of the Dwarakamai Mai: The three steps represent the three Gunas. These trigunas refer to three fundamental components of Prakriti or Maya. This is the basic matrix of which this universe is created. These trigunas are Satva, Rajas and Tamas. These gunas are not qualities or attributes, but they are fundamental subtle elements which constitute Prakriti, like the cords of a rope. They bind the jeevatma to the body.

Satva increases when the other two decrease. It is characterized by right knowledge, purity, happiness, and righteous actions, etc. Thus after death, they take us to higher worlds.

Rajas, when it increase the other two are low. It provides a thirst for selfish actions, anger, greed, lust, involvement, suffering, and egoism. After death it brings the Jeeva back to earth.

Tamas increases when the other two are low. It is characterized by ignorance, dullness, sloth and sin. After death the jeeva goes to the lower worlds.

To reach the Parabrahma one has to be gunatita. This is possible by doing sadhana, under the tutelage of the Sadguru. But for his grace this is next to impossible. Therefore, one has to rise above the trigunas to establish the pure Satva or “Self”. This can be accomplished by treating the pair of opposites with equanimity, by remaining unconcerned about losses or gains etc. i.e., by remaining calmly aloof, and above all being totally surrendered to him.

Thereby, one by climbing the three steps of the Dwarakamai Mai will reach the state of attributeless Parabrahma.

PADUKAS IN FRONT OF CHARIOT ROOM

Every morning Baba stood here leaning against the wall, while He looked at the sun. In remembrance of this, two sets of Padukas; (1) small Padukas are on the southern wall. This is where Baba placed His hand while leaning against the wall; and (2) just below the small Padukas, is a small shrine enclosing a bigger set of Padukas. This is the site of Baba's holy charan (sacred feet).

Daily worship is done by the Pujari of Dwarakamai with ashtagandh.

THE CHULLI

The Chulli is a semicircular earthen hearth or oven. Small faggots of wood are placed in its cavity and lit, while the Handi or Utensil is placed on top of the rim. This Chulli is directly in front of the red pillar, in the Sabhamandap.

The Shastras prescribe charity for all the woes of the Kali Yuga. Of all forms of charity, Anna Daan is the highest, as every one feels the pangs of hunger. As Baba took a Saguna Roopa, he also did Anna Daan. Whenever Baba wanted to do Anna Daan He used this Chulli for preparing the food, and the devotees joyfully ate the Prasad. There were two copper Handies, a smaller one could feed 50 people. The other could feed a hundred people to satiation with some food remaining.

When Baba decided to cook He was very meticulous about the salt, condiments, garnishing and other ingredients. He would go to the grocer, and the market place, and buy exactly what was required and paid in cash. He himself ground the wheat, pulses or jowari on the quern, and then prepared the food.

Baba would often prepare meatha chawal, mutton pulav (spicy rice with bits of mutton in it), varan (soup like lentil or dal) with wheat dumplings or Moong daal dumplings and ambli. Often times instead of a ladle He would pull up the sleeve of His Kafni and churn the contents with his bare hands. Yet there was no trace of burns or scalding on His hands.

After the food was cooked to his satisfaction He would carry it to the Masjid (sanctum sanctorum) of Dwarakamai. The Maulavi would offer Fatiah or prayers, to the food with proper ritual. Then Baba would send the Prasad to homes of Mahalsapathi and Tathya. The remaining food, Baba served the people assembled there to their utmost satisfaction. "Have some more, take some more" He lovingly said (ESS, Ch.XXXVIII).

These Quern (hand mill) and the handies used by Baba, are now kept in the Museum.

THE CHARIOT (RATH) ROOM

This room is on the left side, of the main entrance to Dwarakamai. The old chariot used to be kept in it. This chariot was presented to Baba by Avasthi and Rege. The first procession was taken on Gurupurnima of 1918. The devotees entreated Baba for permission and Baba reluctantly agreed to the procession. But Baba never sat in this chariot.

Previously, Sivanesan Swamiji , an ardent devotee of Baba, who with his tireless efforts cleaned and beautified the Dwarakamai, was allotted this room by the Sansthan and he stayed in this room for many years. Later this room was used to store containers of hot Udi before it was sieved. The chariot was then taken and kept in the extension of the Samadhi Mandir. Now, the right wall has small trap doors so the Udi is shoveled directly into trays from the Dhuni Maa.

The rest of the room is used to store sacks of Gowri (Cow Dug Cakes) and logs of wood to feed the Dhuni Maa. The Chariot was kept for sometime in the extension of the Samadhi Mandir. After the Museum was built this only original rath which is from Baba’s time has been housed in the hall on the ground floor of the Museum.

THE DHUNI MAA

The everlasting Dhuni lit by Baba Himself more than 150 years ago, is still burning. The word 'Dhuni' possibly comes from the root word 'Dhun' meaning 'to kindle or waft'. Even during the cholera epidemic, when the Panchayats ordained that no fuel cart should be allowed to come in the village, Baba went to the fuel cart and bought wood for his Dhuni. Baba went at regular intervals to the forest nearby and carried huge logs of wood for his Dhuni. The smoke and soot that emitted from the Dhuni Maa and touched or covered the devotees seated there was akin to Bhasma Snan. Like an Agnihotri, keeping his sacred fire alive, throughout his life Baba kept this Dhuni ever burning all day and night (Ref. ESS, XXIII).

When Baba slept in the Chavadi, Radhakrishna Aai cleaned, and whitewashed the Masjid. She had to take out all the things including the Dhuni and replace it as it was (Ref. ESS, Ch. VI).

At first Baba practiced medicine and became famous as a Hakim. Later He stopped giving medicines, but gave Udi instead.

Baba's all omnipresence and mercy saved the blacksmith's child from a horrible death in the furnace. On Shyama's concern, and questioning Baba replied "When the child slipped into the furnace, I immediately thrust my hand and saved the child. I do not mind my arm being burnt, but I ain glad that the life of the child is saved". What intense mercy and love for His Bhaktas! This incident bestowed Baba's favour on Bhagoji Shinde, who daily massaged and bandaged it till Baba's Mahasamadhi (Ref. ESS, Ch. VII).

Every morning Baba sat in front of this Dhuni. He seemed to be offering into the Dhuni oblations of the ego, desires, and all thoughts. 'Allah Mallik', 'Allah Mallik' He softly said (Ref. ESS, Ch.V).

Sitting by the Dhuni Baba often spoke of the distant places He went to overnight and what He had done. Those who slept by His side the whole night at the Dwarakamai knew that His physical body was in Shirdi. But these statements were occasionally verified and found to be true by Prof. Narke and also others.

The Dhuni is 7’ long and 5’2’’ wide. Devotees offer wood, gowri, ghee, nav dhanya and five types of wood to this sacred Dhuni. In the early days, the Dhuni Puja was done by the individual devotee. But, now with the heavy turnout of devotees from all over the world to Shirdi, the Dhuni puja cannot be done by the individual devotees as the Dhuni is boarded with a mesh. This is a precaution taken by the Sansthan in order to preserve Dhuni Maa’s sanctity, as devotees used to put the loban along with the plastic wrapper, and other undesirable articles to the sacred fire. A huge drum is placed near the Dhuni to enable devotees to place their offerings in it and it is later offered to the Dhuni by the priest.

The Dhuni Puja is done daily at about 11 a.m. by the Sansthan. Eleven coconuts, wood, gowri are offered to Dhuni Maa at this time. The priest from the Samadhi Mandir does Vaishva Deva (Agni) Puja with Anna Ahuti (cooked rice mixed with ghee), as was done during Baba’s time by Sagun Meru Naik upon Baba's instructions.

In our daily lives we kill a lot of insects, flies and mosquitoes, thus accumulating a lot of sins. To get ablution from these sins we should feed, the agni, the ants with sugar, feed the dog, the crow and the cow. It is often impossible to do this and hence Baba in his mercy did this for us. The Sansthan is doing it for us every day by performing the Vaishva Deva Puja.

THE SMALL SILVER PADUKAS IN FRONT OF DHUNI MAA

These small silver Padukas are in the North West corner, and in front of the Dhuni Maa. It is the sacred place where Baba sat every morning before 5.00 AM for about an hour. This hour Baba spent in solitude. At that time other devotees were not allowed to approach Baba, except for the Sevkaries who quietly came and swept the Dwarakamai. Bhagoji Shinde was the first devotee to go to Baba and massage his burnt hand.

THE PUJA PILLAR

Baba sat near the pillar, which is adjacent to the small Silver Padukas. Baba always sat straight and did not rest his back against the pillar. Baba was very fond of the pillar and asked many devotees to perform Puja to it. The details are as follows:

In the year 1908, Tatya Saheb Nulkar, who was a sub judge in Pandharpur came to stay in Shirdi. Baba asked him to stay in the Chavadi.

One day, in the morning Baba told Shama, “Ask Mhatara (old man) to perform Puja to the pillar”. Shama went and told Nulkar (Mhatara) exactly what Baba had said. Both of them discussed the reason for this, but could not come up with an answer. At last they consulted the almanac, and found that it was Vyas Purnima or Guru Purnima. But Baba had asked him to perform puja to the pillar, and not to him. Nonetheless they were happy that at least he had allowed puja to be performed in the Dwaraka Mai. Nulkar was performing puja to the pillar when Shama turned up. Baba said, “Why is he performing puja all by himself? Why can’t you too perform the puja?”. Shama replied “I will not perform puja to this pillar. But if you will allow me to perform pooja to you, I will gladly do so. I will only worship you and not this or any other pillar”. After a lot of debate and discussion, Baba finally agreed.

Dada Kelkar was aware that it was Guru Purnima, so he sent for Tatya who had gone to his farm. Both of them went with puja materials, and performed Guru Puja. The rest of the devotees present in Dwaraka Mai followed suite. They offered fruits, dakshina and vastra (dhotis) to their Guru. The dhoti was of no use to Baba but they got the opportunity to do Guru Puja that day and they hoped that it would continue in the future.

Thus the festival of Guru Purnima started, and now it is celebrated as a three day function by the Sansthan. On the first day there is Akhand Parayan, the second day is the main festival and it concludes on the third day with Gopal Kaala. Guru Purnima is celebrated in the Ashada Masa (June-July). The meaning of “Baba Sitting in Front of Dhuni Maa” There is also an original photograph of Baba sitting in front of Dhuni Maa taken during Baba’s period.

This pose possibly represents the “inward journey” that we have to take to reach “Baba”, and be one with him. This journey started with the first step of withdrawing our Karmendriyaas totally from this mundane life. This is represented by the left leg which is not seen.

Control the Jnanendriyaas, which are to act over the Karmendriyaas which is represented by the right leg over the left leg.

This is achieved by following the messages heard or insight derived from this inward journey. This is represented by the closed fist of the right hand which is kept next to the ear. An invisible Antakarna Chatushtaya with adhimanas as support is represented by the right hand kept next to the right ear.

The left hand over the right leg represents surrendering to him in totality. We have to surrender all of the following, the three Shariras, the trigunas, the arishadvargas, the 5 pranas, and the 5 koshas. This is achieved by following the Jnana Marga, Bhakti Marga, Karma Marga or the blend of these three.

THE KOLAMBA

This Kolamba is an earthen container which was used by Baba to mix the food received by Bhiksha.

Baba used to take Biksha from five blessed houses daily. He called out "Oh. Lassie give me a piece of bread". He begged three to four times a day till noon, but His Biksha was erratic and irregular (Ref. ESS, Ch.VIII). This mixture known as Kala would then be distributed to numerous devotees, birds, cats and dogs and Baba did not drive them away. Baba himself ate very little of the remaining food. This practice of Biksha went on till His Mahasamadhi. If He could not go He deputed someone else like Vamanrao Patel or G.G. Narke.

The significance of the Kolamba lies in the fact that it is made of clay and thus may break at any time. Just as the human body is transient and death may strike at any moment the body also acts as a container to mix the various acts of life. These actions and their consequences are akin to the food got by begging from our own doings. The taste of the food may be sweet (happiness) or sour (sorrow). Baba by mixing the food is teaching us to receive the happenings in our lives with equanimity.

The food will taste sweet, sour or bitter as long as it is in contact with the tongue. Once it crosses the tongue no taste is experienced, as there are no separate compartments in the digestive system. For the digestive system different types of food are the same for it to conduct its function.

The tongue is the most important organ of our body. We do all kinds of deeds just to fill its needs not only for ourselves but for our generations to come. Everyone is busy trying to amass wealth, when we are not sure of our very own existence, thus becoming a slave to passions, thereby hiding the real “self”.

Baba is teaching us not to become a slave of the tongue. Having the tongue under our control, we can march towards the supreme.

The Pujari from Samadhi Mandir comes and offers Bhog to Baba twice a day, and leaves some Prasad in this Kolamba for the devotees to share. Various devotees offering Prasad to Baba offer it to Dhuni Maa and leave some in this Kolamba.

THE MAATH OR WATER POT

The Maath or Water Pot is an earthen pot in which Baba stored water. Baba himself used to carry water from the well behind the Samadhi Mandir and fill this pot. This Maath or Water Pot is placed on a stand made of coiled cloth next to the Kolamba adjacent to the southern wall of the Dwarakamai. The Maath or Water Pot kept in the Dwaraka Mai has been changed numerous times. However, the stand (coiled cloth) is in the museum. Devotees used the water as “Tirth” to get relief from their ailments. Now-a-days this pot is being filled by the Pujari of the Dwarakamai.

THE MAGICAL CHILLIM (CLAY PIPE)

The Magical Chillim was Baba’s constant companion during his sojourn on earth. Blessed was the potter who made them, and blessed was the clay that touched Baba’s hands and lips.

On the right side of the Maath or Water Pot in the corner were a stack of Chillims’ that Baba had smoked. And next to them in another heap were new and unused Chillims. Till the year 1930, the Chillims were kept this way. Now, the unused new Chillims are kept in the Museum in Dixit Wada.

Chandbhai Patil was a truly blessed soul, who got the first taste of Baba’s Chillim. The bondage between them was great. Baba after smoking and sharing his Chillim actually went and stayed with Chandbhai. He was instrumental in brining Baba back to Shirdi, along with his marriage party.

Baba bestowed his grace on many a devotee by allowing them to smoke his Chillim. The most amazing story is of Balaram Dhurandar (Shri Sai Satcharitra, Chapter 51). He was troubled by bouts of cough and had asthma for six years. On his visit to Shirdi he went to the Dwaraka Mai one afternoon, and with great humility started pressing Baba’s feet. Baba handed him his Chillim to smoke. Balaram accepted it as Prasad, and took a puff. The very thought of smoking was painful and alien to him. He had utmost faith in Baba, so he smoked a while and humbly returned the Chillim to Baba.

Lo! His asthma vanished and he was relieved of the tightness in his chest. He wasn’t tormented by breathlessness or coughing bouts thereafter. However, on the day that Baba took Mahasamadhi his asthma was triggered and he coughed all day. That day and only that day did he cough, and wasn’t bothered by it again. How could he ever forget the miracle of the clay pipe? Ganesh S Khaparde was a renowned, wealthy lawyer from Amaravati. He was a loyal aid of Lokamanya Tilak, who was serving a six-year sentence in Burma. Baba kept Khaparde in Shirdi and rescued him from the clutches of the British, who were waiting for a chance to prosecute him for treason and sedition.

Khaparde was a spiritual man, well versed in Sanskrit, the Shastras and the Puranas. Time and again during the Arati Baba made mystic signs and offered his Chillim, when he could unravel the answers. At times the Chillim calmed his restless mind and gave him reassurance. On 22nd January 1912 Khaparde writes, “During the course of worship he (Baba) put two flowers in his nostrils, and two others between his ears and head. I thought this was his instruction, and when I interpreted it in my mind, he offered his Chillim to me and thus confirmed it”.

Krishnaji Bhishma, the author of Sai Sagunopasana (Arati Book), was disgusted by the thought of devotees drinking Paad Tirth of a Muslim Sai Baba. He was horrified to see Brahmin devotees puff the Chillim after Baba had smoked it, and mentally he resolved not to do both. One day Baba narrated a story to him. It was the same dream vision that he had had earlier. While narrating the story Baba usually passed his Chillim to Bhishma. He took a puff and was thrown into bliss and ecstasy, and changed for life. At that moment, he became an ardent devotee.

Bhagoji Shinde and Mahalsapati smoked the Chillim with Baba every morning. Now the Chillim is offered to Baba’s photograph in the Chavadi during Adkar’s Arati Sai Baba Soukhya Datara Jeeva.

THE HOOKS ON THE CEILING

These hooks are on the ceiling in front of the Nimbar. Nana Saheb Dengle brought a wooden plank of about 8” wide and 5' in length and gave it to Baba for sleeping. He thought that Baba could sleep on it instead of sleeping on the floor.

Baba however tied this plank with old rags to the hooks on the ceiling like a swing. After lighting four Panthis (earthen lamps), he placed them in each corner of the plank. Baba The Yogi Raj' then slept on this plank. One could see him either sitting there with his head bent, or sleeping on the plank. Many people wondered how he got up and down from this plank, and tried to watch this leela, but were not successful. Then one day Baba broke the plank. This leela is described in detail in the Shri Sai Satcharitra Chapter 10.

Dasganu says, "The plank hung so close to the ceiling that no one could sit upright. One could only sit on it bending one's body like an arch. Yet this great Yogi slept on it"! (Refer Bhakta Leelamrita, Chapter 31).

"Meditate always on My formless nature, which is knowledge incarnate, consciousness, and bliss. If you can not do this, meditate on My Form from top to toe, as you see here night and day " said Baba to Dhabolkar (Ref. ESS. Ch. XVII). Although Baba was surrounded by countless devotees, Shyama and Mahalsapathi being His constant companions, yet none of them saw Baba get up or get down the 'swing bed'.

"You thought, that I was in Shirdi, with a body composed of the five elements and 3 1/2 cubics in length, and not outside of it. Now you see and determine for yourself whether the person you see here now, is the same you saw at Shirdi” said Baba to Mankar at Machindragada (Satara district) (Ref. ESS, CH. XXXI).

"I require no door to enter, I have no form or any extension, I live everywhere, I carry on as the wirepuller, alter the actions of the men who trust Me and merge in Me" said Baba to Megha.

Baba is Parabrahma. One who is without birth, body, age and death. He was, is and will be with us eternally. When that being the case, how could they see Him in the “Anima or the formless state?”

Devotees who visit Dwaraka Mai today look with wonderment at the ceiling in front of the "Nimbar" at these hooks.

THE NIMBAR OR ALLAH MIA CHE JAGHA

Upon ascending the central steps (3 steps) of the Dwarakamai Sanctum Sanctorum, the Nimbar is directly in front. The Nimbar or Allah Mia Che Jagha (the place of Allah Mia) is the arched structure in the wall. It is in the western wall of the Dwarakamai next to the ever burning lamps. It is garlanded daily, and often is venerated with a shawl.

In a Masjid the Nimbar is said to represent the Darga of Mecca. The devout Muslims do Namaz in front of it. Mention is made of this Nimbar in several places in the Shri Sai Satcharitra. The Urs started in 1897 and during that yatra (fair), the “Sandal Procession” also took place. This procession is held in honor of great Muslim saints. Chandan paste and scrapings are put in a Thali and carried around the village in procession. After returning to the Masjid the chandan is pasted with the hands on this Nimbar. This Sandal procession was started by Amir Shakkar Dalal of Korhla. Now the descendants of Abdul Baba carry on this tradition. (Refer Shri Sai Satchritra Chapter 6).

After the Noon Arati the devotees went home. Baba then went inside, and sat behind the curtain, with His back to this Nimbar for his meal. There were two rows of devotees one on each side. After all the Naivedya was mixed together (kaala) and placed before Baba, he consecrated it and offered it to god and everybody dined to their hearts' content. (Refer Shri Sai Satcharitra Chapter 38).

THE EVER BURNING LAMPS

Baba was very fond of lighted Divas (earthen lamps). From the beginning of his stay in the Dwarakamai, Baba lit divas daily. And they burned perpetually. Baba celebrated Diwali with numerous lamps. He tore thin strips of cloth and twisted them and used them as wicks. Often he tore his old Kafni into thin strips and used it as wicks.

In Shri Sai Satcharitra Chapter 5, the leela of his lighting the lamps with water is given. One day the grocers refused to give him oil. Unperturbed He returned to the Dwarakamai. He took the empty tumbler that had a smidgen of oil in it. He filled it with water and drank it. Consecrated water and a few drops of oil and offered it to God, and then lit the lamps. Lo! They burned throughout the night.

The Jyoth has been burning perpetually since then. When the brass lamps are cleaned the wicks are temporarily placed in another lamp. The oil dripping from these lamps have healing properties. Numerous devotees have used it for Arthritis, Migraine, and other ailments with wonderful results.

THE JAATH OR QUERN (HAND MILL)

In the Shri Sai Satchritra, Chapter 1 the wonderful leela of Baba grinding the wheat is described. During the year 1910, One day in the early morning, Baba sat down at the Quern to grind wheat. Four village women saw this; they took the peg of the quern from his hand and started grinding the wheat. While doing this they thought “Baba has no kith or kin and subsists on Bhiksha. So he will give us the flour”. After all the wheat was ground, they divided the wheat into four portions for themselves. Baba then used very foul and abusive language. He said, “Phukat Khau Randa” (free looting prostitute) and told them to take the flour and throw it on the village boundary. At that time, Cholera was raging through out the village. Seven people had already succumbed to the epidemic. This was Baba’s remedy to stop the epidemic. Since then, Cholera has not occurred in Shirdi, although neighboring villages are often afflicted. What was the relationship between Cholera and wheat flour?

Cholera is called Mahamaari or the great killer. Mahamaari means sure death every time it strikes. There is no greater fear than the fear of death. Birth is followed by death at sometime for sure. One who has conquered the fear of death is immortal. So if one wants to conquer the cycle of birth and death, then one has to be liberated and free.

If the ultimate goal is liberation then why is one bound? The fact is that human beings are bound by Karma (actions) and Maya. In fact karma and maya are inseparably interlinked. They are the two facets of life.

The significance of Quern or Hand Mill

Baba lived in Shirdi for 60 years and he ground the mental, physical afflictions and the miseries of innumerable devotees. In the Quern, lower stone represents Karma and upper stone represents Bhakti, and the handle of the Quern represents Jnana (knowledge) or self realization.

Self realization is not possible unless there is the prior act of grinding of all our impulses, desires, sins, trigunas and ego. Besides the philosophical significance and grinding the cholera germs Baba daily ground sins, mental and physical afflictions and miseries of his innumerable devotees and he is still continuing to do so.

Once Kabir saw a woman grinding corn and said, “I am weeping because I feel the agony of being crushed in this wheel of worldly existence, like the corn”. His guru Nipathiranjana reassured him saying, “Do not be afraid, but hold tightly the handle of knowledge of the hand mill, and do not wander far away. Turn inward to the centre and you are sure to be saved”. (Refer Shri Sai Satcharitra, Chapter 1)

Devotees can see this hand mill in the Dwarakamai entreating Baba to grind their sins. Another hand mill which Baba used for cooking is kept in the Museum.

THE SACK OF WHEAT

During Baba’s sojourn in Shirdi, this sack of wheat was kept resting against the wall of the Dwarakamai. Now this sack of wheat is kept in a glass small cupboard, with a glass door next to the hand mill. Balaji Patil Nevaskar rendered selfless seva to Baba, by sweeping and cleaning the streets daily that Baba trod on.

Every year when there was a harvest in his field he would bring the whole quantity of wheat to Baba and maintain his family on whatever Baba gave him. Whether the amount of wheat was large or small did not matter to him as he believed that it belonged to Baba. Baba used to eat Chapattis made out of this wheat. (Refer Shri Sai Satcharitra, Chapter 35). This practice continued till he died. After him, his son also continued the same tradition. The wheat bag used to be replaced on every Ramanavami day by his family. Now the Sansthan has continued the tradition and will replace the old wheat bag with the new one. The old wheat bag is sent to Saibaba Prasadalaya.

THE TULSI BRINDAVAN

Baba planted this Tulsi Brindavan outside the Masjid. After the outer pavilion was constructed, the devotees brought this Tulsi Brindavan inside and tended to it. It now stands in the North East Corner and is looked after by the Pujari of Dwarakamai. As it is under the roof of the Dwarakamai its nourishment is not up to the mark for lack of sunshine. Every year Tulsi Vivah is done on the 12th day of Diwali.

The Mythology of Tulsi Vivaha

On Karthika Shukla Dwadashi which is the 12th day of the bright fortnight of the month of Karthika (October and November), which is also known as Uthana Dwadashi, the Tulsi Vivaha takes place.

Jalandhara was a powerful Asura, and was a threat to the Suras or Gods. The secret of his mighty power was his chaste and devout wife Brinda. The Gods requested Vishnu to save them; Vishnu impersonated Jalandhara and went to her. Brinda having lost her chastity, Jalandhara lost his power and met his end. When Brinda came to know of this she cursed Vishnu. Vishnu then repented and sat next to her on the funeral pyre of her husband.

By Parvati’s grace the funeral pyre was converted into a beautiful garden. The garden was full of Tulsi, Amla (Indian Gooseberry) and Jaie (a type of fragrant Jasmine). Out of these the Tulsi plant is Brinda. Hence, the garden is known as Tulsi Brindavan.

Brinda who committed Sati became Rukmini, in her next reincarnation and married Krishna on Karthika Shulkla Dwadashi.

In Shirdi, Tulsi Vivaha is performed in the Dwaraka Mai on the 12th day of Diwali. The priests from the Samadhi Mandir come to the Dwarakamai to perform the marriage. The devotees can participate in the marriage. A new healthy Tulsi plant is brought and the old one is replaced. The plant is dressed like a bride in a small green saree. Small green bangles adorn the branches of the plant. Then the marriage takes place between Krishna and the Tulsi with due rituals.

After the marriage ceremony is completed, the devotees assembled there are given Bathasa, whole coriander and savouries that are made for the festival of Diwali. It is a very joyous occasion.

THE IDOL OF SHYAM KARAN – THE HORSE

Kasam, a horse merchant, was distraught because his mare had no issue for a very long time. He vowed to Baba that if his mare had a foal, he would offer the first born to Baba. By Baba's grace the mare did have a series of issues. So he came and presented Baba with the first born. Baba called the horse “Shyam Karan”as his body was brown while his ears were black.

The horse loved Baba and Baba reciprocated. The trainer Khajgiwalle saw that the horse was well looked after and decorated. This horse was housed in the room situated on the eastern side of Dwarakamai; now called “Shyamsunder Hall”.

At every Arati the horse would stand in the Sabha Mandap (where the tortoise is now) and wait patiently for the Arati to start. When the Arati was begun he danced merrily keeping beat with the tiny bells tied to his feet. After Baba's Lalkari he would climb the central steps of Dwarakamai and bow to Baba. Baba blessed him by applying Udi to his forehead, then all the other Bhaktas received Udi and Prasad.

On Chavadi procession days he was fully decorated with mala, leg rings, bells and a beautiful cloth for his tail. All his decorative articles are now kept in the Museum. It was a sight worth seeing as he danced all the way to Chavadi leading the procession. After Baba entered the Chavadi he stood outside facing Baba.

After Baba's Mahasamadhi he would dance in the Samadhi Mandir during the Aratis and also participate in the Chavadi procession.

This beloved horse of Baba died in 1945 and his Samadhi is built by Saibaba Sansthan in Lendi Bagh.

Bala Sahib Sulthe of Shirdi presented this idol of Shyam Karan. It was installed on the left side of the stone on which Baba sat.

This statue was in remembrance of the deep love that Shyam Karan had for Baba and the love that Baba had reciprocated.

THE STONE ON WHICH BABA SAT

This stone is placed in the center of the eastern wall of Dwarakamai near the Sabhamandap. Baba used to sit on this stone facing west. Marble Padukas were installed on this stone. Now the marble padukas have been replaced with Silver Padukas.

Baba often sat in the Sabhamandap. It was the portico in front of the Sanctum Sanctorum (Dwarakamai). There Baba sat on this stone. First this stone was adjacent to the Dwarakamai. Later it was moved to the eastern wall.

The legend has it, that this stone was in Lendi Bagh. Abdullah, like the other villagers, used to wash clothes on it. Then they saw Baba sitting on it. So they brought it to Dwarakamai and venerated it as Baba's Asan.

Once a Pehelvan (Body Builder), who was extremely proud of his strength came to Shirdi. Baba casually asked him to move the stone, from its original place to where it is now. But every after trying for a long time the stone did not budge an inch. The Pehelvan stood silently looking at the stone and then at Baba. Then Baba laughed and with his Satka played with it as if it was a small ball. Then with three small steps he moved it to the eastern wall. Needless to say the Pehelvan was humbled and returned home (Refer Saibaba Hach Chamatkar by Dr.Keshav B.Gavankar).

THE BIG PORTRAIT OF BABA ABOVE THE STONE

D.D. Neroy of Bombay was a great devotee of Baba. He was a photographer and artist. He made many photo prints of Baba with one of the eleven sayings printed below. Usually he would write, "If you look to Me, I look to you ". He sold these photographs to various Companies and temples.

D.D.Neroy was devoted to Kamu Baba (a saint at Girgaon, Mumbai). He got this portrait of Baba sitting on the stone made and mounted it in an ornate frame. Then with the help of four men he took it to Girgaon and offered it to his Guru. Kamu Baba appreciated the portrait and the kind gesture, but he refused to accept it. He told Neroy to take it to Shirdi, and place it in the Sabhamandap of the Dwarakamai. Dejected he sat at his Guru’s feet and said “it took me three years to make this portrait and one and a half months to get it framed. Never mind the expense, now you reject it?”. To this, Kamu Baba calmly said, “It is not a question of rejecting it, but a keen desire that you take it to Shirdi and place it where thousand upon thousands of devotees will have the benefit of praying to it”. Thus, this portrait came to be installed in the Sabhamandap of the Dwarakamai.

The dimensions of this photograph are 6’ by 4’. Originally it had a wooden frame, later the silver frame. Recently it has been enclosed in a glass door cupboard like frame to preserve it. Before Kakad Arati the priest does Alankar (decorates it) with Ashtagandh and garlands it.

Baba has given Sakshatkar (darshan) from this photo with blessings and healings.

D.D.Neroy had signed only one photo of Baba and this photo is placed in the Mangal Karyalay of Sansthan.

THE STATUE OF TIGER

This Statue is on the right side of the stone on which Baba sat. It was Installed on 12.11.1969 by the Sansthan and presented by Triambakrao Shripathrao Shiladhar of Ozar village. Seven days before Baba took Mahasamadhi the Leela of giving a sick tiger Sadgati is vividly described (Refer Shri Sai Satcharitra Chapter 31). The details are given under the heading “The Samadhi of the Tiger”.

This tiger was brought to Baba with the view to its cure by three Darveshis. After permission was taken they brought the tiger that climbed the steps of Dwarakamai, and looked at Baba lovingly. Suddenly it moved the tuft of its tail and dashed it against the ground thrice and fell and died. With this Darveshis got upset and Baba gave them Rs.507/- and consoled them. Thus the debt was paid and it met its end at Baba's holy feet attaining Sadgati. Baba not only gave Sadgati to men but also to beasts alike.

The tiger died in the Dwarakamai at Baba’s feet, then how could he ever be reborn?

The Samadhi of this tiger is in front of Mahadev temple inside the main temple complex where in the old Shanti Niwas premises was present.

SHYAM SUNDER HALL

At the end of the Sabhamandap, and behind the stone on which Baba sat is the Shyam Sunder Hall. It has an east facing entrance, and it was the school where Shama taught. Shama was an assistant teacher. He often slept in the school at night. Often at night he heard Baba talk in English, Hindi, Arabic and various other languages. Shama would look out of the window on the western wall and see Baba seated alone talking to some invisible entity. He then realized that Baba is a Sat Purusha.

This hall was later used as a stable for Baba’s beloved horse Shyam Karan. Then it was used to sieve Udi and store it. Later the sieving was done in the room adjacent to the Chavadi. Then this room was used as a Parayan Kaksha. Devotees could read the Shri Sai Satcharitra, do naam jaap or meditate. Then the Parayan Kaksha was shifted to the room in front of the Kapad Koti in Lendi Bagh.

At present, this hall is again being used to store Udi and Udi packets.

Daily Routine at Dwarakamai Masjid

* Dwarakamai opens at 4:00 AM
* Alankar of all photos, Padukas tortoise, small red pillar and Tulasi Brindavan, Nimbar.
* Dhuni is cleaned. Udi is collected in containers and fresh firewood and gowri is offered.
* Loban at 4:15 AM.
* Offering oil to the ever burning lamps at 4:20 AM.
* Breakfast (morning Naivedya) at 8:30 AM.
* Cleaning of Dwarakamai at 11:15 AM.
* Vaishva Dev Puja (Agni/Dhuni Puja) at 11:30 AM: This is done by Sansthan on behalf of all the devotees and rice and ghee are offered to Dhuni Maa as an atonement for the sins unwittingly caused by killing ants and various other insects (Panchasuna).
* Chandan Alankar and Prasad to Baba.
* Cleaning of Dwarakamai at 3:15 PM.
* Dhuni replenished with firewood and gowri at 3:40 PM.
* Bhog is offered to Baba ten minutes after Evening Arati after Sunset.
* Cleaning of Dwarakamai a 9:00 PM.
* Water for Baba at 9:30 PM.
* Covering of the small Mandap with mosquito net and putting a woolen shawl on Baba and Padukas during winter season.
* Lighting of the Lantern.
* Dwarakamai closes at 9:45 PM.
* The outer pavilion is opened to devotees for Parayan, Jap and Meditation throughout the night.