Baba's Devotees
Full Name - Ganapat Dattatreya Sahasrabuddhe.
Das Ganu was a police constable who had hardly any education. But he was very clever in composing Lavani metre songs in Marathi. He also used to take a female's part in lewd village dramas.He would put on female dress and dance about in the village.
Baba created circumstances that would make Das Ganu move away from his 2 attachments namely 1) attachment to the village dance and drama 2) attachment to the police profession. The entire story of Das Ganu can be found here
Das Ganu wrote the famous Aarti
'Shirdi Maze Pandharpura
Sai Baba Ramaavara'.
Das Ganu was a police constable who had hardly any education. But he was very clever in composing Lavani metre songs in Marathi. He also used to take a female's part in lewd village dramas.He would put on female dress and dance about in the village.
Baba created circumstances that would make Das Ganu move away from his 2 attachments namely 1) attachment to the village dance and drama 2) attachment to the police profession. The entire story of Das Ganu can be found here
Das Ganu wrote the famous Aarti
'Shirdi Maze Pandharpura
Sai Baba Ramaavara'.
Mhalsapati
Mhalsapati, who had the benefit of forty to fifty unbroken years with Sai Baba, may be considered among the foremost of his devotees. He was the first to worship Baba, the first to greet him on his arrival in Shirdi and to address him as "Sai" (Saint). Only Mhalsapati and one other (Tatya Kote Patil) were allowed to stay with Baba in the mosque at night.
Mhalsapati was the hereditary priest of Khandoba Temple, and hereditary goldsmith of Shirdi (though later he gave up this trade). His education was minimal, but he was noted for his piousness. He also used to receive and help visiting fakirs, and sadhus such as Devidas and Janakidas. His income was so scant that he and his family would sometimes have to go without food, but absorbed as he was in his religious practices, this did not seem to disturb him unduly. Mhalsapati was so identified with his God, Khandoba, that he sometimes entered trances and talked as if possessed by him. In this way, he fulfilled the role of village shaman and villagers would put questions to Khandoba, via the medium of Mhalsapati.
In 1886 Mhalsapati was entrusted with a very important responsibility that was literally a matter of life and death, and which had far-reaching implications. Baba, who had been suffering from breathing difficulties, told him that he was "going to Allah", and that Mhalsapati should look after his body for three days. "If I do not return," said Baba, "then get it buried near the neem tree." On uttering these words, Baba passed out. Mhalsapati sat for three days with Baba's body on his lap. When village officers held an inquest and declared Baba dead, Mhalsapati remained steadfast and refused to allow them to take the body for burial. After this, Baba revived to live for another thirty-two years!
In such ways, Mhalsapati gave continued and devoted service to Baba throughout. In return, Baba guided and protected him, and kept him on a high moral and spiritual course. In his Life of Sai Baba B. V. Narasimhaswami has recorded some of the many occasions on which Baba came to Mhalsapati's aid during their long association. They include curing his wife's throat tumour, manifesting to Mhalsapati at Jejuri 150 miles away to reassure him that his party would not be touched by the plague that raged there, and warning him of the peril of coming events (such as a snake on his pathway home, a fight in a house he was to visit, an insulting situation at another, etc).
Mhalsapati survived Baba by four years. During that time he continued to sleep in the mosque, perform daily worship of Baba and Khandoba, observe mouna (silence) and sit in meditation. Baba had moulded this simple and conservative yet dedicated priest into a paragon of spiritual excellence. An indication of his attainment is the mode of his death. On an auspicious ekadasi day, Mhalsapati gave instructions to his family and told them that he would "close [his] earthly life and go to heaven" that day. With his loved ones around him chanting Ramachandra japa, and himself uttering the word "Ram", he left consciously and peacefully. It was a fitting end to a lofty life of spiritual endeavour.
Mhalsapati's remains are interred in his modest house, where his great grandson now lives. It is open to visitors and some people like to worship at the samadhi and take darshan of the things here that Baba gave Mhalsapati. One of Baba's kafnis, one of his satkas, three coins, some udi and a pair of Baba's padukas are kept here. The house is located just beyond Laxmibai Shinde's place, a little further up the lane at the next opening. The walls are painted and there is a sign above the door.
Mhalsapati was the hereditary priest of Khandoba Temple, and hereditary goldsmith of Shirdi (though later he gave up this trade). His education was minimal, but he was noted for his piousness. He also used to receive and help visiting fakirs, and sadhus such as Devidas and Janakidas. His income was so scant that he and his family would sometimes have to go without food, but absorbed as he was in his religious practices, this did not seem to disturb him unduly. Mhalsapati was so identified with his God, Khandoba, that he sometimes entered trances and talked as if possessed by him. In this way, he fulfilled the role of village shaman and villagers would put questions to Khandoba, via the medium of Mhalsapati.
In 1886 Mhalsapati was entrusted with a very important responsibility that was literally a matter of life and death, and which had far-reaching implications. Baba, who had been suffering from breathing difficulties, told him that he was "going to Allah", and that Mhalsapati should look after his body for three days. "If I do not return," said Baba, "then get it buried near the neem tree." On uttering these words, Baba passed out. Mhalsapati sat for three days with Baba's body on his lap. When village officers held an inquest and declared Baba dead, Mhalsapati remained steadfast and refused to allow them to take the body for burial. After this, Baba revived to live for another thirty-two years!
In such ways, Mhalsapati gave continued and devoted service to Baba throughout. In return, Baba guided and protected him, and kept him on a high moral and spiritual course. In his Life of Sai Baba B. V. Narasimhaswami has recorded some of the many occasions on which Baba came to Mhalsapati's aid during their long association. They include curing his wife's throat tumour, manifesting to Mhalsapati at Jejuri 150 miles away to reassure him that his party would not be touched by the plague that raged there, and warning him of the peril of coming events (such as a snake on his pathway home, a fight in a house he was to visit, an insulting situation at another, etc).
Mhalsapati survived Baba by four years. During that time he continued to sleep in the mosque, perform daily worship of Baba and Khandoba, observe mouna (silence) and sit in meditation. Baba had moulded this simple and conservative yet dedicated priest into a paragon of spiritual excellence. An indication of his attainment is the mode of his death. On an auspicious ekadasi day, Mhalsapati gave instructions to his family and told them that he would "close [his] earthly life and go to heaven" that day. With his loved ones around him chanting Ramachandra japa, and himself uttering the word "Ram", he left consciously and peacefully. It was a fitting end to a lofty life of spiritual endeavour.
Mhalsapati's remains are interred in his modest house, where his great grandson now lives. It is open to visitors and some people like to worship at the samadhi and take darshan of the things here that Baba gave Mhalsapati. One of Baba's kafnis, one of his satkas, three coins, some udi and a pair of Baba's padukas are kept here. The house is located just beyond Laxmibai Shinde's place, a little further up the lane at the next opening. The walls are painted and there is a sign above the door.
Shama
Full name - Madhavrao Deshpande
Shama was among the most intimate devotees of Baba, and acted like a personal secretary to him. Baba once told Shama that they had been together for seventy-two generations. Shama's parents had moved to Shirdi from Nimon (five kilometres away) when Shama was only two. He became a school teacher in a room next door to the mosque and his interest in Baba was kindled there.
Shama's house is a few metres from Dwarkamai - take the lane opposite and bear immediately right following the narrow winding lane. There is a sign on the building and it is still occupied by Shama's daughter-in-law. His son, Uddhavrao, passed away in 1998
Shama was among the most intimate devotees of Baba, and acted like a personal secretary to him. Baba once told Shama that they had been together for seventy-two generations. Shama's parents had moved to Shirdi from Nimon (five kilometres away) when Shama was only two. He became a school teacher in a room next door to the mosque and his interest in Baba was kindled there.
Shama's house is a few metres from Dwarkamai - take the lane opposite and bear immediately right following the narrow winding lane. There is a sign on the building and it is still occupied by Shama's daughter-in-law. His son, Uddhavrao, passed away in 1998
Bayjabai
Sai Baba in the earlier years after being not allowed to stay in Khandoba Temple remain absorbed in divine contemplation for most of the time under the Sacred Neem tree called Gurusthan (Shirdi).
As all the wandering Fakirs, provision for food was left to the divine. Sai Baba would roam about in Shirdi and surrounding lands and would sit in the jungle like places. The village head Ganpat Kote Patil and his wife Bayjabai were greatly attracted to this divine fakir.Particularly the love of Bayjabai for this unknown and unnoticed Fakir was great. She would roam about looking for this mad Fakir with food to feed him. Only after finding Him with great difficulties and feeding Him, she would feel satisfied and would eat herself. The Fakir looked mad to the world as He was always engrossed in God, engrossed in divine. All the other material things, even eating the food at regular times was neglected.
Sai Baba called her as her sister, and also told that she was His sister in previous life. Bayjabai through Rinanubandh was indeed very fortunate to be attracted by this divine brother and looking anxiously for Him to feed Him. Sai Baba said about Bayja Bai, "This is my sister in previous Janmas (births), and she has always been supporting me."
This was her bhakti or love for divine. She would think and yearn to feed Sai Baba hence her consciousness was always upon the divine and Sai Baba was Divine personified. Bayjabai was simple village woman and accidentally was engrossed in bhakti (devotion).
People might go and visit temples, do pilgrimage, offer puja (Worship Sai Baba) , Chant Sai Baba's name but the most essential is Love. Love for God and divine. Yearning to feed the beloved, yearning to offer flowers or service to beloved is the right form of devotion.Tatya Kote Patil the son of Baijabai was equally loved by Sai Baba he loved Sai Baba. Tatya used to call Sai Baba as Maamaa (Mother's brother) and would sleep in the divine Masjid (Dwarkamai) with Sai Baba for long time. Tatya Patil just as Shama could force Sai Baba, and had a loving relationship with Sai Baba. Blessed was the Kote Patil Family, who loved Sai Baba, and thus had the love for Divine.
Sai Baba the compassionate Master is also well known for the temporal benefits along with the spiritual push. Tatya became materially rich by the money given by Baba to him. Sai Baba used give him money everyday with which he bought much land. Sai Baba also advised him to save money and not spend lavishly on self. Also many calamities of Tatya and his family were averted by Sai Baba's grace. We should note here that Bayjabai and Tatya were not attracted to Sai Baba for material money or averting the calamities. It was love.
We should always be asking for love of Sai Baba. Love includes all. A child if asks for money or some other thing from the mother. The mother might give it if it does not harm the receiver. But if love is sought for, all the needs of child are taken care. If the child is hungry the mother rushes to provide for food. If the child is in danger, the mother rushes to protect the child. The child does not have to ask individually for essential needs.
Nana Saheb Chandorkar
"Nana is about to die! I will not let him die! If a devotee is about to fall, I stretch out my hands, and thus with four outstretched hands at a time, support him. I will not let him fall.” At that time, Nanasaheb Chandorkar and Lele Sastri were near Poona, going in a Tonga. The horse of the Tonga reared and overturned the it. Chandorkar and Sastri were in peril of their life. But they picked themselves up and found that they had suffered no injury. When they reached Shirdi, they found that Baba had made the above declaration and saved their lives.
Narayan Govind Chandorkar was the first and foremost of Baba's devotees whose work was the basis of the spread of Sai faith for many decades. If Mhalsapathi was the seed, Chandorkar was the stem and trunk of the spreading Baba movement.
Nanasaheb, as he was called by Baba, was born on Makara Sankranti day (14 Jan 1860) to highly respected parents, who were good and pious Hindus, held in high esteem in their social circles and following the sastras to the best of their ability. They did their daily poojas and fed guests. They kept an open house and visitors to Kalyan were expected to be and were actually welcomed and fed by them as guests. His father was a retired Government officer, and had built a decent building there, the Chandorkar Wada, which became and still continues to be, the family mansion for so many generations. Chandorkar's capacity and talents can be seen from the fact that by twenty he was already a graduate. Entering Government service at once he rose to the position of a Gazetted officer, a Deputy Collector, in seven years, which was in those days - and even now - considered to be an exceptional feat. His conduct, character, and spiritual fitness were those of a good Hindu. He had taken up Philosophy as his special subject for the B. A. degree and supplemented his college study by careful attention to the Bhagavat Gita with Shankara Bhashya. In 1878, he married Bayaja Bai, daughter of a zamindar, Nanasaheb Ojha. He had two daughters - Mina Tai, Dwarakamayi - and two sons – Vasudev and Mahadev.Nanasaheb was anxious to get the best out of the Hindu sastras for his own moral and spiritual equipment and progress. His basic equipment being so good, what was wanted was only the hand of a perfect master to turn him into a brilliant apostle, one high up in the spiritual ladder. Even under ordinary circumstances he would have shone well in life but with Baba as his Guru and guide, he shone resplendently well, and was known throughout the Bombay Presidency as a gentleman of an excellent and noble character, great attainments, and was revered as a Guru by eminent devotees like Sri B.V. Deo and others. His case illustrates the truth of the saying that it is not the sishya that seeks the Guru but very often the reverse. It was the Guru who sought him out. He had no idea of his previous births. But his Guru, Sri Sai Baba was full of jnana. The present, past and future floated before Sai Baba's mind's eye, if we may so term it, as one moment, and he could see every bit of it clearly. He knew that in the past four janmas Chandorkar was his sishya. He was determined to make the pupil continue the contact and derive further benefit till he achieved life's goal. That is why Baba sent for him even though he did not care ordinarily to meet persons in high official position - which in his view counted for nothing at all.
Chandorkar was Personal Assistant to the Collector of Ahmednagar, and was camping at Kopergaon for Jamabandi - that is land revenue settlement work. All karnams of the taluk had to attend the Jamabandi, and the Shirdi karnam was no exception. No one left Shirdi without permission of Baba, as everyone knew that with Baba's permission one was safe, and leaving without permission, ran into many dangers. So the Shirdi karnam, Appa Kulkarni, went to Baba and asked him leave to go to Kopergaon for Jamabandi work, as the Personal Assistant to the Collector, Narayan Govind Chandorkar was there.
Baba gave him leave, and added, 'Tell your Nana to come here'. Nana was the pet name of Narayan Chandorkar, which was used only by equals moving on intimate terms. Appa Kulkarni was astounded at the message. He considered that he was too insignificant a person and that Baba, a fakir, was also too insignificant to invite the Deputy Collector, a high Gazetted Officer of the Government. Baba insisted and told him that he might inform the Deputy Collector that it was Baba who invited him. With great diffidence the karnam, at the close of the day, approached the Deputy Collector and told him that Sai Baba, a fakir of Shirdi, invited him to come to Shirdi. Chandorkar was astounded. He thought that it could not possibly be, and told the karnam that he was a stranger to the fakir and the fakir was a stranger to him, and that he, the karnam, must have some purpose of his own to invite him to his village. In spite of the karnam's protests, Chandorkar would not believe him and sent him away.When the karnam reported his failure to Baba, Baba repeated the invitation, and again the karnam, with considerable diffidence, approached the Deputy Collector on the second day and repeated the invitation. The second invitation had the same fate, and for the same reasons, as the first. That again was reported to Baba. Baba pressed the hesitating karnam to repeat the invitation for the third time. This time the invitation had the desired effect. Nana Chandorkar thought that there must be something in it, and so he told the karnam that he would visit Shirdi, but not immediately. Chandorkar kept his promise. Sometime after going to Ahmednagar, in 1892, he did go and pay a visit to Shirdi. After making a present of sugar candy and almond with some reverence to Baba, Chandorkar asked Baba whether it was true that he sent for him, and when that was admitted, why had he sent for him. Baba said, 'There are thousands of persons in this world, and do I send for them all? Should there not be some special reason why you alone should be sent for?' Chandorkar said that he was unable to see any special reason. Then Baba made the solemn statement, 'You and I have been connected with each other in four former births. I now invite you to come and again have your contact. Whenever you are free, you may come'. Chandorkar was surprised by this statement, and was not fully impressed. He left the place with the impression that he need not return to Shirdi. But he did come, and began his grand work of carrying on propaganda for Baba.
As Nana still hesitated to renew his contact, Baba revealed to Nana his watch over his interests using his powers to foresee or control the future. The Collector, Nanasaheb’s Superior, was pressing Nana to inoculate himself with a new serum against plague, so that the public could believe and get inoculated. The epidemic plague was playing havoc with the public health. Nana feared the inoculation and hastened to Baba to get his assurance about the safety of the operation. Baba gave it. Again, his father's objections to a Muslim's connection with any one in his family, was an apparently insurmountable obstacle. But it was overcome by Baba's power to control the father's mind. Baba made the latter approve of Nana's acceptance of Baba as his Guru.
The first essential of progress under a Guru is faith. Nana had to be impressed with Baba's divine nature and Baba's personal interest in him or attachment to him. As for the divine nature, Baba declared time and again that He is God, that is, that he has completely realised God or merged his identity with not merely the Impersonal Brahman but also the Personal God known under various names and forms. Thus, it was Baba's lookout to see that his nature and attitude towards his devotees should be thoroughly well impressed upon Nana's mind. Baba was watching over not merely Nana but numerous others and looking after their welfare.
Baba had to repeat his efforts to ensure the thorough fixing of these valuable truths and impressions in Chandorkar's mind. The most common and ordinary things one would suppose in the list of an ordinary man's needs are water to drink and food to eat. Yet at times these assume extraordinary importance, and provisions of drink or food under extremely difficult circumstances becomes clearly a kind act of Divine Providence. This was done for Nana Saheb Chandorkar by Baba under very peculiar circumstances.
Chandorkar was an orthodox Hindu, and, in spite of his corpulence, was anxious to visit hill tops where there were temples. Harischandra Hill, forty miles away from Shirdi, was a noted hill with a Devi's shrine at the top. But the long stretch of barren rock between that temple and the bottom of the hill was one vast treeless, wild, rocky waste, where there was neither water to drink, nor any shelter to hide in. Over that hill, Nana was climbing on a hot, summer day, and, after he had gone some distance, the heat of the sun and the toil of the journey told upon him. He felt very thirsty and asked his friend by his side for water.The latter replied that there was none and that it was a barren rock. Nana also felt the fatigue of climbing greatly and said he could not climb any further. The friend asked him to climb down. But Nana was unable to do that either, and quietly sat on a huge stone and exclaimed 'if Baba were here, he would surely give me water to quench my thirst'. The friend, who was by his side, remarked that such observations about 'ifs' were useless. He added 'Baba is not here. What is the good of thinking what would happen if he were here?' He had only fleshy eyes and materialistic brains. He could not see with the eye of faith. If he had such an eye, he could have noted the presence of Baba not only on Harischandra hill but in every other place also. Chandorkar was in a slightly better position than this friend. It is because of his faith in Baba that the thought occurred to him that Baba could save him even on that barren rock. But he did not feel certain that Baba was there and that water would be provided. Anyhow his thought of Baba was the tiny hairspring or switch working the magic, the turn that saved the situation.
Prayer saves. But what are prayers but thoughts? Prayer is a means of placing one in contact with higher beneficent powers and there it serves its primary purpose. When a devout soul is deeply concentrating on God, what happens is that the soul gets so thoroughly saturated with the divine that divine power infiltrates into the Jiva and the combined power or the higher power produces certain results. It is the man of prayer that draws down divinity - turns divine at the moment of intense prayer and is responsible for certain results.
His thought was very intense and even if it had been less intense, when it was directed to Sai, it must have had immediate effect. That could not be seen by the friend or by Chandorkar himself on the hill. Sai Baba spoke out immediately in the presence of some devotees, 'Hello, Nana is very thirsty. Should we not give him a handful of water?' To Baba all places and all times were open before his vision, and he could see and hear everything. The persons around him, who did not have the benefit of such a vision, were wondering why Baba should talk of Nana's thirst. Nana the Deputy Collector was not there, and if the Deputy Collector was in thirst, gallons of water would be quickly brought to him by number of persons. Why did Baba talk like that? People around Baba could not make it out. Nor did Baba care to explain. What followed on the hill, gives the explanation. A little time after Nana made his prayer to Baba, a Bhil, that is, a hill tribesman, was seen coming down the hill towards Chandorkar and his friends. Chandorkar stopped him and said 'Hello! I am thirsty; can I get some water to drink?' People wondered how this Brahmin Deputy Collector should ask a Bhil, who is considered an untouchable or a low-caste man, and ask him for water. But necessity knows no law, and the Bhil's reply was most surprising. He said, 'What! You ask for water! Under the very rock on which you are sitting, there is water'. So saying, he moved away and disappeared from view. Nana's subordinates and friends who were with him immediately set about lifting the stone. There was just enough water on that rock, attractive and cool, necessary to save a man from fiery thirst. Nana took that water, his thirst was gone, and he was able to climb up and complete his pilgrimage.
Some days later, Nana had occasion to go to Shirdi and as he stepped into Baba's Dwarakamai, the very first words that Baba uttered to him before anybody could inform him about Nana's experience on the hill, were these, 'Nana, you were thirsty. I gave you water. Did you drink?' Nana's eyes opened with joyous wonder. He felt that his very thought of Baba had worked as a prayer and the appearance of the Bhil and his pointing out where the water was and the appearance of the water there on a waterless rock must all have been due to Baba. How Baba managed it, Baba only knew. And to confirm Nana in his view, devotees at Shirdi mentioned to him that on the memorable day and hour when he was on the Harischandra hill, with burning thirst, Baba spoke the above words. Nana was convinced, more than ever, that Baba was God - omnipresent, merciful and omnipotent, for he had the power to bring water under a rock and a man to show it just at the exact psychological moment. This conclusion of his might perhaps appear to be too weak for a logician to accept. An individual instance does not prove a rule and guarantee the validity of a universal proposition. But Nana was not pestered by doubts of logic. In the circumstances of Nana, there could be no room for doubting that Baba did respond to his very thought, which was an appeal for aid and did provide him with the water which was a necessity to save his life at that perilous juncture. His faith was confirmed and grew stronger and stronger.
Nana, with very little of doubting nature, advanced in the strength of his faith, obtained more and more of wisdom by the grace of Baba and was progressing rapidly towards that shanti or Peace, which is the goal of all spiritual life and endeavour. Thus Nana was convinced that Baba had superhuman power, superhuman love, and made superhuman provision of needs for those who were attached to him and whom he loved. So, he found that Baba was really a Deva (God), and that Baba was pre-eminently fitted to take charge now of Nana's life, of his comfort, and of all his concerns, temporal and spiritual. Thus convinced, Nana was perfectly prepared to take the plunge of Prapatti to the Gurudeva, to surrender himself unhesitatingly to the directions of Baba, being perfectly assured that no harm would result because of such an action, and on the other hand much good—nay every good—would result.
Having provided for the thirst of Nana in one place, Baba marvellously provided for his hunger in another place. In Padmalaya forest, there is a Ganapati temple. It is ten miles away from the nearest railway station and the access to it is through ten miles of forest. Nana had made arrangements for all this, but trains have got a queer way of being late, and in this case, his train being many hours late, all arrangements were upset and there was no conveyance and no assistance forthcoming. Nana's arrival at the railway station was evening time, very near dusk. He was determined to push along with his companions to the temple, come what may. In the absence of any conveyance, Nana had to dare and dared the risk and trouble of walking ten miles to reach the Ganapati temple. So he trudged on. But when he was about half way or more than half way, it was already 9 p.m. and the pujari of the temple would usually lock it up by 9 or 10 p.m. and retire to his cottage at some distance for his night's rest. So, Nana doubted whether he would get into the temple at all. Further, having walked wearily six or seven miles, he felt the pangs of hunger. Naturally he remembered Baba. He prayed, 'Baba, I am not asking for much. I am not over greedy. I will be quite satisfied if, at the close of this journey, I can get one cup of tea to quench my hunger'. Then he and his companions trudged on. It was nearly 11 p.m. when they reached the temple. Instead of the temple being closed, the pujari was on the watch, and on seeing persons at a great distance coming, shouted. 'Is Nana coming?' It would be highly impertinent on the part of any priest to call a Deputy Collector by his pet name, as though he was his chum. But here there was no feeling of resentment, but one of gratification on the part of Nana and his friends when they heard the voice, 'Is Nana coming?' They approached and said, 'Yes. How do you know that Nana is coming?' Then the priest said, "I had an ethereal message from Sri Sai Baba in which he said, 'My Nana is coming weary, thirsty, and hungry. Keep for him one cup of tea'. Here is tea ready for you all." He then gave Nana his cup. This again proved that Baba's eye of supervision was not merely on hills but also in forests to look after the safety, comfort and health of his beloved devotee. Alike from danger of thirst and hunger, Baba had saved him.
Baba, having implanted in Chandorkar sufficiently strong faith in and reliance on the Guru, was constantly watering this plant with fresh instances of his loving watch and care. Even in apparently trivial matters such as catching trains and meeting official superiors, Baba showed his concern for the disciple and helped him. It is this enduring and endless concern of the Guru that grips the disciple, and makes him understand God.
Narayan Govind Chandorkar was the first and foremost of Baba's devotees whose work was the basis of the spread of Sai faith for many decades. If Mhalsapathi was the seed, Chandorkar was the stem and trunk of the spreading Baba movement.
Nanasaheb, as he was called by Baba, was born on Makara Sankranti day (14 Jan 1860) to highly respected parents, who were good and pious Hindus, held in high esteem in their social circles and following the sastras to the best of their ability. They did their daily poojas and fed guests. They kept an open house and visitors to Kalyan were expected to be and were actually welcomed and fed by them as guests. His father was a retired Government officer, and had built a decent building there, the Chandorkar Wada, which became and still continues to be, the family mansion for so many generations. Chandorkar's capacity and talents can be seen from the fact that by twenty he was already a graduate. Entering Government service at once he rose to the position of a Gazetted officer, a Deputy Collector, in seven years, which was in those days - and even now - considered to be an exceptional feat. His conduct, character, and spiritual fitness were those of a good Hindu. He had taken up Philosophy as his special subject for the B. A. degree and supplemented his college study by careful attention to the Bhagavat Gita with Shankara Bhashya. In 1878, he married Bayaja Bai, daughter of a zamindar, Nanasaheb Ojha. He had two daughters - Mina Tai, Dwarakamayi - and two sons – Vasudev and Mahadev.Nanasaheb was anxious to get the best out of the Hindu sastras for his own moral and spiritual equipment and progress. His basic equipment being so good, what was wanted was only the hand of a perfect master to turn him into a brilliant apostle, one high up in the spiritual ladder. Even under ordinary circumstances he would have shone well in life but with Baba as his Guru and guide, he shone resplendently well, and was known throughout the Bombay Presidency as a gentleman of an excellent and noble character, great attainments, and was revered as a Guru by eminent devotees like Sri B.V. Deo and others. His case illustrates the truth of the saying that it is not the sishya that seeks the Guru but very often the reverse. It was the Guru who sought him out. He had no idea of his previous births. But his Guru, Sri Sai Baba was full of jnana. The present, past and future floated before Sai Baba's mind's eye, if we may so term it, as one moment, and he could see every bit of it clearly. He knew that in the past four janmas Chandorkar was his sishya. He was determined to make the pupil continue the contact and derive further benefit till he achieved life's goal. That is why Baba sent for him even though he did not care ordinarily to meet persons in high official position - which in his view counted for nothing at all.
Chandorkar was Personal Assistant to the Collector of Ahmednagar, and was camping at Kopergaon for Jamabandi - that is land revenue settlement work. All karnams of the taluk had to attend the Jamabandi, and the Shirdi karnam was no exception. No one left Shirdi without permission of Baba, as everyone knew that with Baba's permission one was safe, and leaving without permission, ran into many dangers. So the Shirdi karnam, Appa Kulkarni, went to Baba and asked him leave to go to Kopergaon for Jamabandi work, as the Personal Assistant to the Collector, Narayan Govind Chandorkar was there.
Baba gave him leave, and added, 'Tell your Nana to come here'. Nana was the pet name of Narayan Chandorkar, which was used only by equals moving on intimate terms. Appa Kulkarni was astounded at the message. He considered that he was too insignificant a person and that Baba, a fakir, was also too insignificant to invite the Deputy Collector, a high Gazetted Officer of the Government. Baba insisted and told him that he might inform the Deputy Collector that it was Baba who invited him. With great diffidence the karnam, at the close of the day, approached the Deputy Collector and told him that Sai Baba, a fakir of Shirdi, invited him to come to Shirdi. Chandorkar was astounded. He thought that it could not possibly be, and told the karnam that he was a stranger to the fakir and the fakir was a stranger to him, and that he, the karnam, must have some purpose of his own to invite him to his village. In spite of the karnam's protests, Chandorkar would not believe him and sent him away.When the karnam reported his failure to Baba, Baba repeated the invitation, and again the karnam, with considerable diffidence, approached the Deputy Collector on the second day and repeated the invitation. The second invitation had the same fate, and for the same reasons, as the first. That again was reported to Baba. Baba pressed the hesitating karnam to repeat the invitation for the third time. This time the invitation had the desired effect. Nana Chandorkar thought that there must be something in it, and so he told the karnam that he would visit Shirdi, but not immediately. Chandorkar kept his promise. Sometime after going to Ahmednagar, in 1892, he did go and pay a visit to Shirdi. After making a present of sugar candy and almond with some reverence to Baba, Chandorkar asked Baba whether it was true that he sent for him, and when that was admitted, why had he sent for him. Baba said, 'There are thousands of persons in this world, and do I send for them all? Should there not be some special reason why you alone should be sent for?' Chandorkar said that he was unable to see any special reason. Then Baba made the solemn statement, 'You and I have been connected with each other in four former births. I now invite you to come and again have your contact. Whenever you are free, you may come'. Chandorkar was surprised by this statement, and was not fully impressed. He left the place with the impression that he need not return to Shirdi. But he did come, and began his grand work of carrying on propaganda for Baba.
As Nana still hesitated to renew his contact, Baba revealed to Nana his watch over his interests using his powers to foresee or control the future. The Collector, Nanasaheb’s Superior, was pressing Nana to inoculate himself with a new serum against plague, so that the public could believe and get inoculated. The epidemic plague was playing havoc with the public health. Nana feared the inoculation and hastened to Baba to get his assurance about the safety of the operation. Baba gave it. Again, his father's objections to a Muslim's connection with any one in his family, was an apparently insurmountable obstacle. But it was overcome by Baba's power to control the father's mind. Baba made the latter approve of Nana's acceptance of Baba as his Guru.
The first essential of progress under a Guru is faith. Nana had to be impressed with Baba's divine nature and Baba's personal interest in him or attachment to him. As for the divine nature, Baba declared time and again that He is God, that is, that he has completely realised God or merged his identity with not merely the Impersonal Brahman but also the Personal God known under various names and forms. Thus, it was Baba's lookout to see that his nature and attitude towards his devotees should be thoroughly well impressed upon Nana's mind. Baba was watching over not merely Nana but numerous others and looking after their welfare.
Baba had to repeat his efforts to ensure the thorough fixing of these valuable truths and impressions in Chandorkar's mind. The most common and ordinary things one would suppose in the list of an ordinary man's needs are water to drink and food to eat. Yet at times these assume extraordinary importance, and provisions of drink or food under extremely difficult circumstances becomes clearly a kind act of Divine Providence. This was done for Nana Saheb Chandorkar by Baba under very peculiar circumstances.
Chandorkar was an orthodox Hindu, and, in spite of his corpulence, was anxious to visit hill tops where there were temples. Harischandra Hill, forty miles away from Shirdi, was a noted hill with a Devi's shrine at the top. But the long stretch of barren rock between that temple and the bottom of the hill was one vast treeless, wild, rocky waste, where there was neither water to drink, nor any shelter to hide in. Over that hill, Nana was climbing on a hot, summer day, and, after he had gone some distance, the heat of the sun and the toil of the journey told upon him. He felt very thirsty and asked his friend by his side for water.The latter replied that there was none and that it was a barren rock. Nana also felt the fatigue of climbing greatly and said he could not climb any further. The friend asked him to climb down. But Nana was unable to do that either, and quietly sat on a huge stone and exclaimed 'if Baba were here, he would surely give me water to quench my thirst'. The friend, who was by his side, remarked that such observations about 'ifs' were useless. He added 'Baba is not here. What is the good of thinking what would happen if he were here?' He had only fleshy eyes and materialistic brains. He could not see with the eye of faith. If he had such an eye, he could have noted the presence of Baba not only on Harischandra hill but in every other place also. Chandorkar was in a slightly better position than this friend. It is because of his faith in Baba that the thought occurred to him that Baba could save him even on that barren rock. But he did not feel certain that Baba was there and that water would be provided. Anyhow his thought of Baba was the tiny hairspring or switch working the magic, the turn that saved the situation.
Prayer saves. But what are prayers but thoughts? Prayer is a means of placing one in contact with higher beneficent powers and there it serves its primary purpose. When a devout soul is deeply concentrating on God, what happens is that the soul gets so thoroughly saturated with the divine that divine power infiltrates into the Jiva and the combined power or the higher power produces certain results. It is the man of prayer that draws down divinity - turns divine at the moment of intense prayer and is responsible for certain results.
His thought was very intense and even if it had been less intense, when it was directed to Sai, it must have had immediate effect. That could not be seen by the friend or by Chandorkar himself on the hill. Sai Baba spoke out immediately in the presence of some devotees, 'Hello, Nana is very thirsty. Should we not give him a handful of water?' To Baba all places and all times were open before his vision, and he could see and hear everything. The persons around him, who did not have the benefit of such a vision, were wondering why Baba should talk of Nana's thirst. Nana the Deputy Collector was not there, and if the Deputy Collector was in thirst, gallons of water would be quickly brought to him by number of persons. Why did Baba talk like that? People around Baba could not make it out. Nor did Baba care to explain. What followed on the hill, gives the explanation. A little time after Nana made his prayer to Baba, a Bhil, that is, a hill tribesman, was seen coming down the hill towards Chandorkar and his friends. Chandorkar stopped him and said 'Hello! I am thirsty; can I get some water to drink?' People wondered how this Brahmin Deputy Collector should ask a Bhil, who is considered an untouchable or a low-caste man, and ask him for water. But necessity knows no law, and the Bhil's reply was most surprising. He said, 'What! You ask for water! Under the very rock on which you are sitting, there is water'. So saying, he moved away and disappeared from view. Nana's subordinates and friends who were with him immediately set about lifting the stone. There was just enough water on that rock, attractive and cool, necessary to save a man from fiery thirst. Nana took that water, his thirst was gone, and he was able to climb up and complete his pilgrimage.
Some days later, Nana had occasion to go to Shirdi and as he stepped into Baba's Dwarakamai, the very first words that Baba uttered to him before anybody could inform him about Nana's experience on the hill, were these, 'Nana, you were thirsty. I gave you water. Did you drink?' Nana's eyes opened with joyous wonder. He felt that his very thought of Baba had worked as a prayer and the appearance of the Bhil and his pointing out where the water was and the appearance of the water there on a waterless rock must all have been due to Baba. How Baba managed it, Baba only knew. And to confirm Nana in his view, devotees at Shirdi mentioned to him that on the memorable day and hour when he was on the Harischandra hill, with burning thirst, Baba spoke the above words. Nana was convinced, more than ever, that Baba was God - omnipresent, merciful and omnipotent, for he had the power to bring water under a rock and a man to show it just at the exact psychological moment. This conclusion of his might perhaps appear to be too weak for a logician to accept. An individual instance does not prove a rule and guarantee the validity of a universal proposition. But Nana was not pestered by doubts of logic. In the circumstances of Nana, there could be no room for doubting that Baba did respond to his very thought, which was an appeal for aid and did provide him with the water which was a necessity to save his life at that perilous juncture. His faith was confirmed and grew stronger and stronger.
Nana, with very little of doubting nature, advanced in the strength of his faith, obtained more and more of wisdom by the grace of Baba and was progressing rapidly towards that shanti or Peace, which is the goal of all spiritual life and endeavour. Thus Nana was convinced that Baba had superhuman power, superhuman love, and made superhuman provision of needs for those who were attached to him and whom he loved. So, he found that Baba was really a Deva (God), and that Baba was pre-eminently fitted to take charge now of Nana's life, of his comfort, and of all his concerns, temporal and spiritual. Thus convinced, Nana was perfectly prepared to take the plunge of Prapatti to the Gurudeva, to surrender himself unhesitatingly to the directions of Baba, being perfectly assured that no harm would result because of such an action, and on the other hand much good—nay every good—would result.
Having provided for the thirst of Nana in one place, Baba marvellously provided for his hunger in another place. In Padmalaya forest, there is a Ganapati temple. It is ten miles away from the nearest railway station and the access to it is through ten miles of forest. Nana had made arrangements for all this, but trains have got a queer way of being late, and in this case, his train being many hours late, all arrangements were upset and there was no conveyance and no assistance forthcoming. Nana's arrival at the railway station was evening time, very near dusk. He was determined to push along with his companions to the temple, come what may. In the absence of any conveyance, Nana had to dare and dared the risk and trouble of walking ten miles to reach the Ganapati temple. So he trudged on. But when he was about half way or more than half way, it was already 9 p.m. and the pujari of the temple would usually lock it up by 9 or 10 p.m. and retire to his cottage at some distance for his night's rest. So, Nana doubted whether he would get into the temple at all. Further, having walked wearily six or seven miles, he felt the pangs of hunger. Naturally he remembered Baba. He prayed, 'Baba, I am not asking for much. I am not over greedy. I will be quite satisfied if, at the close of this journey, I can get one cup of tea to quench my hunger'. Then he and his companions trudged on. It was nearly 11 p.m. when they reached the temple. Instead of the temple being closed, the pujari was on the watch, and on seeing persons at a great distance coming, shouted. 'Is Nana coming?' It would be highly impertinent on the part of any priest to call a Deputy Collector by his pet name, as though he was his chum. But here there was no feeling of resentment, but one of gratification on the part of Nana and his friends when they heard the voice, 'Is Nana coming?' They approached and said, 'Yes. How do you know that Nana is coming?' Then the priest said, "I had an ethereal message from Sri Sai Baba in which he said, 'My Nana is coming weary, thirsty, and hungry. Keep for him one cup of tea'. Here is tea ready for you all." He then gave Nana his cup. This again proved that Baba's eye of supervision was not merely on hills but also in forests to look after the safety, comfort and health of his beloved devotee. Alike from danger of thirst and hunger, Baba had saved him.
Baba, having implanted in Chandorkar sufficiently strong faith in and reliance on the Guru, was constantly watering this plant with fresh instances of his loving watch and care. Even in apparently trivial matters such as catching trains and meeting official superiors, Baba showed his concern for the disciple and helped him. It is this enduring and endless concern of the Guru that grips the disciple, and makes him understand God.
Tatya Patil
Tatya Kote Patil occupies a special place in the history of Shirdi and Sai Baba ,and many of his descendants are active in the local community. Sometimes referred to as Baba's "pet" devotee. Tatya had a unique relationship with the saint and was under his wing from the age of about seven. While most devotees were attracted to Baba because of his powers and what he could give them, Tatya related to Baba in a personal and human way.
Tatya's parents had been among the very first to recognise Baba, although Sai Baba had the appearance of a fakir and, to many, seemed to be a madman. The moment Baba saw Bayajabai, Tatya's mother, he said, "She has been my sister for the last seven births" For her part, Bayajabai was immediately very drawn to baba, even before his powers or saintliness had been revealed. Having once met him, she would never eat without having first fed Sai. At that time Baba was roaming in the fields and every day Bayajabai would go and search for him, carrying food, baba never forgot this service, and took loving care of her son. Later, when Baba was begging regularly for his food, the Patil's house was one of the five to which he mostly went.
Bayajabai was Baba's "sister" and Baba loved her son like his nephew. As a child, Tatya addressed Baba as "Mama" or "Uncle" and they would play and romp together, with Tatya climbing on baba's back and sitting in his lap. As Tatya grew up, the affection also deepened. Sometimes they wrestled together and played practical jokes. While Tatya was dozing, Baba might hide his towel, and then, inall innocence pretend to help Tatya look for it. At other times, he would push the sleeping Tatya outside the mosque and gleefully wait for his reaction upon waking Bleary-eyed, Tatya would wonder how he had got there. Sometimes he would twist "Tatya's body into odd contortions. In return, Tatya, who was tall and stocky, would sometimes pick Baba up and run with him over his shoulder, with Baba yelling laughingly to put him down and go more slowly. 0nce he put his own turban and cloth on Baba and showed him his reflection in a mirror. Baba immediately began mimicking Tatya and teasing him
Being so close to baba, Tatya had various privileges that few, if any, shared. For example, only he and Mahalsapati were allowed to stay with Baba in the mosque at night. The three of them would lie like spokes on a wheel, with their feet touching and their heads facing north, east and west respectively. For fourteen years, Tatya slept like this until his father died and household responsibilities compelled him to be at home. When the chillim was taken out, Tatya would light it and take the first puff. Before the Chavadi procession, itwas always Tatya who would come to the mosque and persuade Baba to move, and it was only Tatya whom baba allowed to adorn him with expensive cloth for the occassion.
Sometimes Baba and Mahalsapati would massage Tatya's tired farmer's body, which upset Tatya as he felt it was inappropriate for Baba to do this service. 0nce, Tatya was so annoyed with baba for doing this, that he kept away from dwarkamai for several days. When Baba called out to him as he passed by the mosque, Tatya replied sulkily that he was not going to have anything to do with baba, Later. Tatya was mollified by kakasaheb Dixit and persuaded to come back to the mosque. 0nly Tatya treated Baba in this way.
Baba to care of Tatya's material welfare, giving him thirtyfive rupees a day (a government employee's average salary was about this amount per month! ) and instruction him to use it properly as capital and not to squander it. As a result, Tatya become a wealtyhy landowner and acquired aa social standing that would probably have otherwise eldud him.In 1916 Sai Baba privately predicted that Tatya would die two years later. At the time foretold, when Baba himself was ailing, Tatya fell seriously ill. One day Baba summoned Tatya to the mosque; Tatya was so weak that hed to be carried. After feeding him a little milk rice, Baba told him, " Tatya, at first got two cardles ready for both of us, but now I've changed my mind. I don't want to take you now. I'm going alone. Go home!"With that he applied udi to the forehead of his beloved devotee, and watched for a long time as Tatya disappeared down the road. That was the last time Tatya saw his Gurudev alive: two days later Sai Baba passed away, while Tatya went on to recover and lived a further twenty - seen years. This has lead some people to believe that Sai Baba sacrificed his own life for Tatya's. Others, however, point out that such an exchange would not have been necessary for one of Baba's caliber- after all, he had saved lives before and even raised people from the dead. In Tatya Kote Patil's life with Baba, what stands out most is the immense and solid love and friendship between these two. Its legacy provides us with both an inspiration and an aspiration.
Sai Baba has said, “The one who writes my Leelas, his ignorance will shed, all attachments to the worldly pleasure will be demolished for the one who hears my Leelas with undivided attention, waves of love and devotion will be formed in their deepest hearts and the one who dives deep in the ocean of my Leelas, he will get invaluable gems of knowledge. Whosoever remembers me with love, I am indebted to him and am ever alert to fulfill all his wishes, increase devotion and faith in him, I will attend to all his welfare and take care of his success in each and every work he does, he will get blissful peace and the one who sings the glory my Leelas will get happiness and peace beyond words, note this well!!!
I promise to give salvation to the devotee who surrenders himself to me completely, who worships Me with unparalleled faith and who meditates on me with deep love. Those men who utter My name continuously, always ponder over My stories, I will free them from the jaws of time, all their sorrows and diseases will be destroyed, this is the only way of happiness and contentment, I will free them from all troubles and their ego and pride will disappear instantly, they will achieve supreme happiness and their bad deeds will burn into ash. I will be responsible to take care of food and clothing in their homes, whose sole goal is Me!!!” Oh what a wonderful promise is this! What an electric effect it has! Hearing and reading such words of Baba melts our hearts with immense love for Baba, then what to say when we start singing His glory. He has given us the simplest method of devotion
Radhakrishna Mai
Stories written here are from Sri Sai Sarovar, a book written long time back in Gujarati Language, however is not the exact translation.
Original name of Radhakrishna Mai was Sunder Bai. In 1899 A.D. Sunderbai turned 17 years of age and she was married. Due to fate, the husband of Sunderbai passed away on the eight day of the marriage. This brought about great misery in Sunderbai. She was broken and shaken from the very roots of the being. As the time passed it did not heal the mental and emotional conditions she was going through. She was sent to her maternal uncle’s house so that the change in outer environment might bring about a healing change in her conditions. Even that did not help. One early morning in the year 1902 A.D. she woke up and started running from her maternal uncle’s home, never to return. The feeling of Vairagya, dispassion towards worldly life had taken over her strongly. For five years she roamed about all over India, under tough conditions..
Story 1. Radhakrishna Mai coming to Sai Baba in Shirdi
Every early morning in the land of Shirdi blessed by Sai Baba, when the sun was about to rise, the light was slowly dispersing the darkness of the night. A melodious and bold voice would pierce the silence of that dawn. The sweet and painful voice would call for God. The voice and the song would make the people of Shirdi feel the necessity of calling to the God. The voice was of Radhakrishna Mai.
Radhakrishna Mai had come and settled in vibrant land of Shirdi, the blessed land on which Sai Baba moved and talked in his physical form, much before other notable devotees like Kakasaheb Dixit Annasaheb Dabolkar, Bapu Saheb Buti, Sagun Meru Naik, Ramchandra Atmaram Tarkhad, Dr. Chidambar Pilley, Saint Upasni Maharaj and Sri Sai SharanAnand Maharaj.
In 1907 A.D. , at the evening time, Sai Baba was sitting in Dwarkamai, with his hand leaning on the wooden rest. The sun was moving slowly towards the setting point. The cattle were moving towards their shade after gracing in the nearby fields. At that time, at near distant was a building called Chavadi. The building was in a dilapidated condition. Other than that all the sides were open. One could see the horizon from the Masjid Mai or Dwaraka Mai. Around the Dwarka Mai there was no fencing of any kind. At that time Sai Baba’s eyes saw at a distance, a figure, clad in white clothes, moving towards Dwarkamai.
Sai Baba kept on gazing in that direction, as if waiting for someone. As the figure came closer and closer one could see that it was a female, in white clothes. A cloth bag was hanging on the back of her shoulder. In one hand was an ektara, a musical instrument similar to guitar, with just one string. And in other hand was kartaal yet another musical instrument. On her forehead was a tilak according to Madhva Sampradaya, a long line with black coloured abil, on both the hands were bangles made of Tulsi beads. Also the neck was decorated with Tulsi garland.
The dark hair was hanging from her head, reaching below her knees.
As she came nearer to Dwarkamai, all the eyes fell on her. Though the clothes she wore were not very tidy, one could see the charm in her face, which would demand respect at once.
Reaching near Dwarkamai the lady unburdened her shoulder by putting the cloth bag on the land of Shirdi. She also put off the musical instruments from her hands. Without climbing up the stairs of Dwarka Mai, the lady bowed down, touched her head on the sacred land of Shirdi and then joining both her hands, she did Namaskar to Sri Sai Baba, who was sitting in Masjidmai. From her cloth bag she took out a beautiful idol of RadhaKrishna. ( Krishna symbolizes God and Radha the lover of God, the name of Radha(lover of God) is taken before the name of God in Hindu tradition, signifying the importance of God lover, such lovers of God are rare, who craves for Only God’s Love). The beautiful metallic idol was of brass, of about 9 inches in size, she gathered two bricks from around, placed them together, covered them with a vastra (piece of neat cloth), placed the idol over it and sat with the Kartaal in her hand.
Along with the music she began to sing with a pain in her heart. The high pitch voice was singing and calling for God. Saying that the name of Ram is in my mind, how do I please Ram (God) O’ Sai, I am weak with the karmas, how do I sing the glory of God O’ Sai. She sung a Bhajan by Mira Bai, the notes she sang seemed to become one with Krishna (Mira Bai’s love for God was God in form of Krishna). All the notes seemed to be merging and melting in Krishna, such was the love and pain flowing through her heart for God, while she was singing. People of Shirdi, attracted by the music and pitiful and melodious songs, sung in a high pitch, began to gather near Dwarka Mai. As the bhajans were sung, the people were wrapped by the magic of it. They forgot time, they forgot their daily hassles of life. The hearts of the listeners were experiencing something which they could not understand nor could they explain. The earthen lamps lit with oil, began to get dim, yet nobody’s mind and heart was getting ready to mend them, such was the environment created. The bhajans continued till midnight. Sai Baba did not leave his Asan(seat), people forgot the sleep. Even the beloved devotees of Sai Baba, Tatya Patil and Mahalsapati were rapt in the environment.
At last the throat of lady (RadhaKrishnamai) took rest, the hands stopped playing on the instruments. The lady went into Samadhi. Still the listeners were in the effect of music.
After some time, the lady came back from Samadhi. Sai Baba while giving blessings said, “ Go! The school (situated between MasjidMai and Chavadi) is vacant, and stay there.”
After the arrival of Sunderbai in Shirdi, because of her devotion towards the RadhaKrishna, people of started calling her as Radhakrishnamai. ShirdiSai Baba used to call her RadhaKrishni, sometimes Sai Baba would even call her as Avdasa. Gradually the original name Sunderbai was erased from people’s mind and RadhaKrishnamai was how she was popularly known as and called by the people of Shirdi and the visitors of Shirdi.RadhaKrishnamai always used to wear thick clothes, the clothes used to be stark clean. The hair on the head used to be free and untied, sometimes were tied in knots. In her kutir (small thatched home) would be bed covered with a clean bedsheet and a mosquito net over it. On the small platform for devotion and prayers was a clean gadi (small mattress), on which was placed the nine inch beautiful idol of RadhaKrishna, made of brass. On both sides of the idol were beautiful pictures of Sai Baba, on which the garland of flowers were adorned, and on both the sides were placed pillows with hand stitched design.
One of the picture was of Sai Baba sitting on the stone, the other photo was of Sai Baba sitting on the floor. There was one small additional picture in which Sai Baba was standing leaning on a wall, his hand pulling up a little of his kafni (dress). Visitors of Shirdi used to visit the Kutir of RadhaKrishnamai to have the darshan of these pictures. Also Sai Baba used to send most of the visitors to the Kutir, asking them, did you visit the Shala? (School), which meant the kutir of RadhaKrishnamai.
RadhaKrishnamai used to prepare morning breakfast for Sai Baba, other than that she did not have to worry about cooking. In the afternoon she would eat whatever Sai Baba use to sent her as prasad to eat. In the evening prominent devotees of Sai Baba like Bapusaheb Buti would bring their food and everybody used to partake the food brought by everyone. Thus RadhaKrishnamai could pass most of her time in devotion, singing devotional songs with ektara (a single string musical instrument). The melody could be heard in the Dwarkamai.
Original name of Radhakrishna Mai was Sunder Bai. In 1899 A.D. Sunderbai turned 17 years of age and she was married. Due to fate, the husband of Sunderbai passed away on the eight day of the marriage. This brought about great misery in Sunderbai. She was broken and shaken from the very roots of the being. As the time passed it did not heal the mental and emotional conditions she was going through. She was sent to her maternal uncle’s house so that the change in outer environment might bring about a healing change in her conditions. Even that did not help. One early morning in the year 1902 A.D. she woke up and started running from her maternal uncle’s home, never to return. The feeling of Vairagya, dispassion towards worldly life had taken over her strongly. For five years she roamed about all over India, under tough conditions..
Story 1. Radhakrishna Mai coming to Sai Baba in Shirdi
Every early morning in the land of Shirdi blessed by Sai Baba, when the sun was about to rise, the light was slowly dispersing the darkness of the night. A melodious and bold voice would pierce the silence of that dawn. The sweet and painful voice would call for God. The voice and the song would make the people of Shirdi feel the necessity of calling to the God. The voice was of Radhakrishna Mai.
Radhakrishna Mai had come and settled in vibrant land of Shirdi, the blessed land on which Sai Baba moved and talked in his physical form, much before other notable devotees like Kakasaheb Dixit Annasaheb Dabolkar, Bapu Saheb Buti, Sagun Meru Naik, Ramchandra Atmaram Tarkhad, Dr. Chidambar Pilley, Saint Upasni Maharaj and Sri Sai SharanAnand Maharaj.
In 1907 A.D. , at the evening time, Sai Baba was sitting in Dwarkamai, with his hand leaning on the wooden rest. The sun was moving slowly towards the setting point. The cattle were moving towards their shade after gracing in the nearby fields. At that time, at near distant was a building called Chavadi. The building was in a dilapidated condition. Other than that all the sides were open. One could see the horizon from the Masjid Mai or Dwaraka Mai. Around the Dwarka Mai there was no fencing of any kind. At that time Sai Baba’s eyes saw at a distance, a figure, clad in white clothes, moving towards Dwarkamai.
Sai Baba kept on gazing in that direction, as if waiting for someone. As the figure came closer and closer one could see that it was a female, in white clothes. A cloth bag was hanging on the back of her shoulder. In one hand was an ektara, a musical instrument similar to guitar, with just one string. And in other hand was kartaal yet another musical instrument. On her forehead was a tilak according to Madhva Sampradaya, a long line with black coloured abil, on both the hands were bangles made of Tulsi beads. Also the neck was decorated with Tulsi garland.
The dark hair was hanging from her head, reaching below her knees.
As she came nearer to Dwarkamai, all the eyes fell on her. Though the clothes she wore were not very tidy, one could see the charm in her face, which would demand respect at once.
Reaching near Dwarkamai the lady unburdened her shoulder by putting the cloth bag on the land of Shirdi. She also put off the musical instruments from her hands. Without climbing up the stairs of Dwarka Mai, the lady bowed down, touched her head on the sacred land of Shirdi and then joining both her hands, she did Namaskar to Sri Sai Baba, who was sitting in Masjidmai. From her cloth bag she took out a beautiful idol of RadhaKrishna. ( Krishna symbolizes God and Radha the lover of God, the name of Radha(lover of God) is taken before the name of God in Hindu tradition, signifying the importance of God lover, such lovers of God are rare, who craves for Only God’s Love). The beautiful metallic idol was of brass, of about 9 inches in size, she gathered two bricks from around, placed them together, covered them with a vastra (piece of neat cloth), placed the idol over it and sat with the Kartaal in her hand.
Along with the music she began to sing with a pain in her heart. The high pitch voice was singing and calling for God. Saying that the name of Ram is in my mind, how do I please Ram (God) O’ Sai, I am weak with the karmas, how do I sing the glory of God O’ Sai. She sung a Bhajan by Mira Bai, the notes she sang seemed to become one with Krishna (Mira Bai’s love for God was God in form of Krishna). All the notes seemed to be merging and melting in Krishna, such was the love and pain flowing through her heart for God, while she was singing. People of Shirdi, attracted by the music and pitiful and melodious songs, sung in a high pitch, began to gather near Dwarka Mai. As the bhajans were sung, the people were wrapped by the magic of it. They forgot time, they forgot their daily hassles of life. The hearts of the listeners were experiencing something which they could not understand nor could they explain. The earthen lamps lit with oil, began to get dim, yet nobody’s mind and heart was getting ready to mend them, such was the environment created. The bhajans continued till midnight. Sai Baba did not leave his Asan(seat), people forgot the sleep. Even the beloved devotees of Sai Baba, Tatya Patil and Mahalsapati were rapt in the environment.
At last the throat of lady (RadhaKrishnamai) took rest, the hands stopped playing on the instruments. The lady went into Samadhi. Still the listeners were in the effect of music.
After some time, the lady came back from Samadhi. Sai Baba while giving blessings said, “ Go! The school (situated between MasjidMai and Chavadi) is vacant, and stay there.”
After the arrival of Sunderbai in Shirdi, because of her devotion towards the RadhaKrishna, people of started calling her as Radhakrishnamai. ShirdiSai Baba used to call her RadhaKrishni, sometimes Sai Baba would even call her as Avdasa. Gradually the original name Sunderbai was erased from people’s mind and RadhaKrishnamai was how she was popularly known as and called by the people of Shirdi and the visitors of Shirdi.RadhaKrishnamai always used to wear thick clothes, the clothes used to be stark clean. The hair on the head used to be free and untied, sometimes were tied in knots. In her kutir (small thatched home) would be bed covered with a clean bedsheet and a mosquito net over it. On the small platform for devotion and prayers was a clean gadi (small mattress), on which was placed the nine inch beautiful idol of RadhaKrishna, made of brass. On both sides of the idol were beautiful pictures of Sai Baba, on which the garland of flowers were adorned, and on both the sides were placed pillows with hand stitched design.
One of the picture was of Sai Baba sitting on the stone, the other photo was of Sai Baba sitting on the floor. There was one small additional picture in which Sai Baba was standing leaning on a wall, his hand pulling up a little of his kafni (dress). Visitors of Shirdi used to visit the Kutir of RadhaKrishnamai to have the darshan of these pictures. Also Sai Baba used to send most of the visitors to the Kutir, asking them, did you visit the Shala? (School), which meant the kutir of RadhaKrishnamai.
RadhaKrishnamai used to prepare morning breakfast for Sai Baba, other than that she did not have to worry about cooking. In the afternoon she would eat whatever Sai Baba use to sent her as prasad to eat. In the evening prominent devotees of Sai Baba like Bapusaheb Buti would bring their food and everybody used to partake the food brought by everyone. Thus RadhaKrishnamai could pass most of her time in devotion, singing devotional songs with ektara (a single string musical instrument). The melody could be heard in the Dwarkamai.