Chapter 6 - Rama-Navami Festival And Masjid Repairs
Efficacy of the Touch of Guru's Hand - Rama-Navami Festival - Its Origin, Transformation, Repairs to the Masjid.
Before describing Rama-Navami Festival and Masjid Repairs, the author makes some preliminary remarks about Sad-Guru as follows:
Efficacy of the Touch of Guru's Hand
Where Real or Sad-Guru is the helmsman, he is sure to carry us safely and easily beyond the worldly ocean. The word Sadguru brings to mind Sai Baba.
Sai Ram. Sad-Guru means true teacher. There are many Sad-Gurus at any given time, but each lock has only one key. Later in Sat Charitra, the author Shri Hemadpant gives the signs by which a Sad-Guru can be recognized by the disciple. He said that where the mind becomes calm without any effort on the part of the Sadhaka, he should realize that he is in the presence of the Sad-Guru. That is because the Sadguru is able to tune into the disciple's mind and restore harmony in the mind. Pujya Sri B.V.Narasimha Swamyji (Who was Sai's chosen instrument to spread Sai's name and fame all over South India), found His Sad-Guru through a long journey which took Him to Ramanashram and many other places ending at Sakori where the great Upasani Baba, told Him "Go to Shirdi, your Sad-Guru is waiting for you there." And all this happened after Baba left His physical body. I too feel so much peace when I look at Sai's portrait or just remember His name. I find a great benefit from His Udhi. Sai Ram.
He appears to me, as if standing before me, and applying Udi (scared ashes) to my fore-head and placing his hand of blessing on my head. Then joy fills my heart and love overflows through my eyes. Wonderful is the power of the touch of Guru's hand.
Sai Ram. There are different ways by which a Guru may transfer spiritual power to the disciple. Placing His hand of blessing over the disciple's head is one of them and is called Hasta-Mastaka Samyoga (the good union of Hand and Head), blowing of breath over the head or face of the disciple, a mantra given to the disciple, eye-to-eye contact etc. Baba Himself described, how He was blessed by His Guru after being taken out of the well, in a later chapter of Sat Charitra. Bhagawan Ramana Maharshi used eye-to-eye contact for blessing His disciples many times. I always used to get so much fascinated and energized by looking at the photo of Ramana Maharshi and when I finally visited His ashram last year (2009), the peace that I felt was so deep. I also got some mystical experiences when I visited Skandashram where the Maharshi did meditation for many years. I also got a great spiritual lesson that Sai is One with all Gods and Gurus a few years ago and He allows me to worship Him in His various forms at different places as needed. Sai Ram.
The subtle-body (consisting of thoughts and desires) is destroyed by the mere touch of the Guru's hand, and the sins of many past births are cleaned and washed away. Even the speech of those, whose heads feel annoyed when they hear religious and Godly talks, attains calmness. The seeing of Sai Baba's handsome form, chokes our throat with joy, makes the eyes overflow with tears, and overwhelms the heart with emotions. It awakens in us 'I am He (Brahman)' consciousness, manifests the joy of self-realization, and dissolving the distinction of Thou, and I then and there and makes us one with the Supreme (One Reality).
Sai Ram. This is the beneficial effect of Mantra. Mantra literally means Crossing of the Mind. Guru's touch destroys the turbulence in the mind, which gets stilled. Once the mind is stilled, the great Truth, that we are not our mind, but Self (of the same nature as God, Guru), that it was only our illusion that we are different, unworthy, separate from God, that caused all the problems, dawns on us. After that, even if we occasionally forget the lesson, it keeps coming back, since the Guru never leaves a disciple halfway in the journey. Sai Ram.
When I begin to read the scriptures, at every step I am reminded of my Sadguru, and Sai Baba, assumes the form of Rama or Krishna and makes me listen to his Life. For instance when I sit to listen to Bhagwat, Sai becomes Krishna from top to toe, and I think he sings the Bhagwat or Uddhava Gita (song of teachings by Lord Shri Krishna to His disciple, Uddhava) for the welfare of the devotees. When I begin to chitchat, I am at once put in mind of Sai's stories for enabling me to give suitable illustrations. When I myself start to write anything, I cannot compose a few words or sentences, but when He of his own accord makes me write, I go on writing and writing and there is no end to it.
Sai Ram. Needless to say, it is as if Hemadpant is speaking not only for himself but also on behalf of all who write about Sai. It is as if we are possessed by Sai's spirit, when we start writing. It is so, since it is Sai who makes us write. Sai Ram.
When the disciple's egoism props up, He presses it down with His hand, and giving him His own power, makes him gain His object, and thus satisfies and blesses him. If any one prostrates before Sai and surrenders heart and soul to Him, then unsolicited, all the chief objects of life viz. Dharma (righteousness), Artha (wealth), Kama (Desire) and Moksha (Deliverance), are easily attained. Four paths, viz., of Karma, Jnana, Yoga and Bhakti lead us separately to God. Of these, the path of Bhakti is thorny and full of pits and ditches, and thus difficult to traverse, but if you, relying on your Sadguru, avoid the pits and thorns and walk straight, it will take you to the destination (God). So says definitely, Sai Baba.
Sai Ram. Bhakti is normally considered to be an easy path, but here Hemadpant says it is thorny and full of pits. Initially my egoism propped up and I was unwilling to accept this statement. Later, however, I realized by Sai's grace that even Bhakti could give rise to egoism. Many times Bhakti gives us a lot of power, and with power comes forth egoism. So, unless the Guru showers His grace and gives us true Jnana, we will fall into the pit of our own ego. Unlike Bhasmasura, whose hand is destructive, Guru's hand is beneficial to our true Self. It destroys our ego without doubt. It is like Bhasmasura Hastam or Siva's Third eye for our ego. The combination of Bhakti and Jnana is like a good railroad track, on which our vehicle of spiritual seeking travels safely with the Guru as the Driver, Navigator and Guard. We should be just like a good passenger, who boards a train with full faith that it takes him to his destination. Sai Ram.
After philosophizing about the Self-Existent Brahman, His Power (Maya) to create this world, the world created, and stating that all these three are ultimately one and the same, the author quotes Sai Baba's words guaranteeing the welfare of the Bhaktas:
Sai Ram. The Creator, the act of creation and the created are the same. Creation can be considered to be a Yagna (sacrificial offering). The Yagna Karta, the Yagna offering and the Yagna Bhokta are all Vishnu (See Sri Vishnu Sahasranama Stotram, the importance of which was extolled by Baba in a later chapter). Similarly God, devotee and devotion are same. However, since Maya clouds the divine vision from the devotee's mind, the devotee has to pray to God/Guru. Philosophizing may be intellectually satisfying and may help us maintain our equanimity in the face of adversity, but when the obstacles become too difficult to surmount, when the burdens become too heavy to carry, the same Self (Brahman), who manifested Himself as God, Guru and devotee, takes the role of a God/Guru/Guide/Helper and assists the devotee to overcome the obstacles. That is why Guru is considered to be the real benefactor. And that is what Baba is explaining in the next paragraph.
"There will never be any dearth or scarcity, regarding food and clothes, in any devotees' homes. It is my special characteristic, that I always look to, and provide, for the welfare of those devotees, who worship Me whole-heartedly with their minds ever fixed on Me. Lord Krishna has also said the same in the Gita. Therefore, strive not much for food and clothes. If you want anything, beg of the Lord, leave worldly honors, try to get Lord's grace and blessings, and be honored in His Court. Do not be deluded by worldly honor. The form of the Deity should be firmly fixed in the mind. Let all the senses and mind be ever devoted to the worship of the Lord, let there be no attraction for any other thing; fix the mind in remembering Me always, so that it will not wander elsewhere, towards body, wealth and home. Then it will be calm, peaceful and carefree. This is the sign of the mind, being well engaged in good company. If the mind is vagrant, it cannot be called well-merged."
Sai Ram. Here Baba gives the secret of surrender to Him and thus the secret of happiness. As long as we strive for food, clothing, etc., with our efforts, Baba doesn't interfere. But once we get engrossed in remembering Baba and so forget to take care of our food, and other needs (not wants), Baba takes care. Just as a mother always has the welfare of the child in her mind and allows the child to play and amuse itself, while always keeping an eye on it, Baba has His devotees under a benevolent surveillance. An example of this surveillance is given in a later chapter, where Baba saves a child from falling into fire from its mother's lap, by putting His own hand into the fire. That divine Leela has a lot of esoteric and spiritual significance. It is just one of many examples of Baba's mercy. Even if our biological parents forget to protect us (because of the limitations of the human senses), Baba never forgets His devotees. Since Baba has assured that He takes care of us, we, the devotees are free to think about Him. Self-inquiry (inquiry into our real nature) is the highest devotion to Him, Who is not really different from us. This theme is further explained in one of the later Chapters, in the form of Baba's upadesh to Nanasaheb Chandorkar. What Baba is advising us is to push aside the veil that Maya has drawn over our vision and to realize the sameness of our true nature with that of the Brahman, like the drops and the water body, waves and the sea, sun-beam and the sun, golden ornaments and the gold etc. All such analogy has one objective in common, to dispel the Avidya or ignorance. Sai Ram.
After quoting these words, the author goes on to relate the story of Rama Navami festival in Shirdi. As Rama-Navami is the greatest festival celebrated at Shirdi, another fuller account, as published in Sai Leela Magazine of 1925, page 197, is also referred to and a summary of the festival, as related in both these accounts is attempted here.
Sai Ram. Now let us take up the Rama-Navami festival and its significance. Rama is not only the hero of the Epic Ramayana; Rama is the embodiment of Dharma and Truth. And ultimately, Rama represents the Atma Rama, Para Brahman that we have been talking about in the beginning of this chapter. Rama is not just the human body (He is Vishnu, Who, is not really different from Brahma and Siva). Ravana, His main foe is none other than His great devotee Dwara Palaka (Security guard) Jaya. And the whole drama was to facilitate the eternal truth of the triumph of Truth over Untruth, of Dharma over Adharma. Sita is Maya. All the other gods took the form of monkeys. Adi Sesha (the Primordial Serpent, who probably symbolizes Kundalini) took birth as Lakshmana. Thus the curtain is raised on one of the most beautiful epic dramas ever written. We will discuss more of it later. Baba was above all religions and rituals, but encouraged the devotees to celebrate all festivals and social/religious rituals. He followed Krishna's dictum (I have no karma to perform, but I do it to set an example to others, He said to Arjuna). Baba too was a great Saint/devotee/God/Guru (He is as we want to see Him). He was always immersed in contemplation of the Brahman and was enjoying an uninterrupted blissful relationship with the One, who became many, including Rama, Krishna, Kabir, Sai etc. But Baba lived among people and He behaved like one among them, and so celebrated or allowed His Chelas to celebrate various festivals. Thus the 'Sandal' procession and "Rama-Navami' celebrations began. The idea behind those celebrations was to teach communal harmony, as shown by a study of this Chapter and born out by the statement therein given below. Sai Ram.
Origin
One, Mr. Gopalrao Gund, was a Circle Inspector at Kopergaon. He was a great devotee of Baba. He had three wives, but had no issue. With Sai Baba's blessings, a son was born to him. In the joy that he felt regarding the event, an idea of celebrating a fair or 'Urus' occurred to him in the year 1897, and he placed it for consideration before other Shirdi devotees, viz. Tatya Patil, Dada Kote Patil and Madhavrao Deshpande (Shama). They all approved of the idea, and got Sai Baba's permission and blessings. Then an application for getting the Collector's sanction for celebrating the Urus was made. But as the village Kulkarni reported against holding the fair, the sanction was refused. But as Sai Baba had blessed it, they tried again, and ultimately succeeded in getting the Collector's sanction. The day for the Urus was fixed on the Rama-Navami day, after having consulted with Sai Baba. It seems, He had some end in view, in this, viz., the Unification of the two fairs of festivals, the Urus and the Rama-Navami and the unification of the two communities - the Hindus and the Mohammedans. As future events showed, this end or object was achieved.
Though the permission was obtained, but other difficulties cropped up. Shirdi was a village, and there was scarcity of water. There were two wells in the village, the one in use, dried up soon, and the water from the second was brackish. This brackish water was turned into sweet by Sai Baba, by throwing flowers into it.
Sai Ram. Readers who are familiar with Sri Guru Charitra and Sri Akkalkot Swamy's Charitra will see some similarities in the above miracle. Sri Akkalkot Swamy, also called as Swamy Samarth, showed this 'water' miracle several times. If He wills it so, I will share those stories too at the appropriate time. Sai Ram.
The water of this well was insufficient, so Tatya Patil had to arrange to get water, from a well by fixing Moats (leather sacks) thereon, at a considerable distance. Then some temporary shops had to be constructed, and wrestling bouts arranged. Gopalrao Gund had a friend, by name Damu Anna Kasar, of Ahmednagar. He also was similarly unhappy in the matter of progeny, though he married two wives. He was also blessed by Baba with sons, and Mr. Gund prevailed upon his friend to prepare and supply one simple flag for the procession of the fair; he also succeeded in inducing Mr. Nanasaheb Nimonkar to supply another embroidered flag. Both these flags were taken in procession through the village, and finally fixed at the two ends or corners of the Masjid, which is called by Sai Baba as Dwarkamai. This is being done even now.
The 'Sandal' Procession
There was another procession that was started in this fair. This idea of 'Sandal' procession originated with one Mr. Amir Shakkar Dalal, a Mahomedan Bhakta from Korhla. This procession is held in honour of great Muslim Saints. Sandal i.e. Chandan paste and scrappings are put in the THALI (flat dishes), and these are carried with incense burning before them in procession to the accompaniment of band and music through the village and then after returning to the Masjid, the contents of the dishes are thrown on the 'Nimbar' (nitche) and walls of the Masjid with hands. This work was managed by Mr. Amir Shakkar for the first three years, and then afterwards by his wife. So on one day, the two processions, the 'Flags' by the Hindus and that of 'Sandal' by the Muslims, went on side by side, and are still going on without any hitch.
Arrangement
This day was very dear and sacred to the devotees of Sai Baba. Most of them turned out on the occasion, and took a leading part in the management of the fair. Tatya Kote Patil looked to all outward affairs, while the internal management was entirely left to one Radha Krishna Mai, a female devotee of Baba. Her residence was full of guests on the occasion, and she had to look to their needs, and also to arrange for all the paraphernalia of the fair. Another work, which she willingly did, was to wash out and clean and white-wash the entire Masjid, its walls and floor, which were blackened and were full of soot on account of the ever-burning Dhuni (sacred fire) of Sai Baba. This work, she did during the night, when Sai Baba went to sleep every alternate day in the Chavadi. She had to take out all the things, including even the Dhuni, and after thorough cleaning and whitewashing replace them, as they were before. Feeding the poor, which was so dear to Sai Baba, was also a great item in this fair. For this purpose, cooking, on a grand scale and preparing various sweet dishes, was done in Radha-Krishna Mai's lodging, and, various rich and wealthy devotees took a leading part in this affair.
Transformation of Urus into Rama-Navami Festival
Things were going on in this way and the fair was gradually increasing in importance till 1912 A.D., when a change took place; That year one devotee, Mr. Krishnarao Jageshwar Bhisma (the author of the pamphlet 'Sai Sagunopasana'), came for the fair with Dadasaheb Khaparde of Amraoti, and was staying on the previous day in the Dixit Wada. While he was lying on the verandah, and while Mr. Laxmanrao alias Kaka Mahajani, was going down with Puja materials to the Masjid, a new thought arose in his mind and he accosted the latter thus - There is some providential arrangement in the fact that the Urus or fair is celebrated in Shirdi on the Rama-Navami day; this day is very dear to all the Hindus; then why not begin the Rama-Navami Festival - the celebration of the birth of Shri Rama here on this day? Kaka Mahajani liked the idea, and it was arranged to get Baba's permission in this matter. The main difficulty was how to secure a Haridas, who would perform 'Kirtan' and sing the glories of the Lord on the occasion. But Bhishma solved the difficulty, by saying that his 'Rama Akhyan' (composition on Rama's birth) was ready, and he would do the 'Kirtan' himself, while Kaka Mahajani should play on the harmonium. It was also arranged to get the 'Sunthavada' (ginger-powder mixed with sugar) as Prasad prepared by Radha-Krishna Mai. So they immediately went to the Masjid to get Baba's permission. Baba, who knew all things and what was passing there, asked Mahajani, as to what was going on in the Wada. Being rather perturbed, Mahajani could not catch the purport of the question and remained silent. Then Baba asked Bhishma, what he had to say. He explained the idea of celebrating Rama-Navami festival, and asked for Baba's permission and Baba gladly gave it. All rejoiced and made preparations for the Jayanti-festival. Next day, the Masjid was decorated with buntings etc., a cradle was supplied by Radha-Krishna Mai, and placed in front of Baba's seat and the proceedings started. Bhishma stood up for Kirtan and Mahajani played on the harmonium. Sai Baba sent a man to call Mahajani. He was hesitating to go, doubting whether Baba would allow the festival to go on; but when he went to Baba, the latter asked him as to what was going on and why the cradle was placed there. He answered that the Rama-Navami festival had commenced, and the cradle was put on for that purpose. Then Baba took a garland from the 'Nimbar' (nitche), and placed it round his neck and sent another garland for Bhishma. Then commenced the Kirtan. When it came to a close, pound sounds of "Victory to Rama" went up; and Gulal (red - powder) was thrown up all round, amidst band and music. Everybody was overjoyed, when suddenly roaring was heard. The red-powder thrown promiscuously all round, went up, somehow entered Baba's eyes. Baba got wild and began to scold and abuse loudly. People got frightened by this scene and took to their heels. Those intimate devotees, who knew Baba well, took these scoldings and outpourings of Baba, as blessings in disguise. They thought that when Rama was born, it was proper for Baba to get wild and enraged to kill Ravana; and his demons, in the form of egoism and wicked thoughts etc.
Sai Ram. Recently Sadguru Sai gave another insight - Ravana is our ego, always hungry for sensual pleasures. The ten heads of Ravana represent the five sense organs and their mental counterparts. Ravana also represents our ego deluded by maya and thus running after pleasures though intellectually knowing that the path is wrong! Rama is our Atma (Paramatma) and has to come to finish off Ravana (ego) and take back His Maya. Sai Ram.
Besides they knew, that whenever a new thing was undertaken at Shirdi, it was usual with Baba to get wild and angry, and so they kept quiet. Radha-Krishna Mai was rather afraid; and thought that Baba might break her cradle, and she asked Mahajani to get the cradle back. When he went to loosen and unfasten the cradle, Baba went to him, and asked him not to remove it. Then after some time, Baba became calm, and that day's programme, including Mahapuja and Arati was finished. Later on, Mr. Mahajani asked Baba, for permission to remove the cradle, Baba refused the same saying, that the festival was not yet finished. Next day, another 'Kirtan' and Gopal-Kala ceremony (an earthen pot containing parched rice mixed with curds is hung, only to be broken after the 'Kirtan', and the contents distributed to all, as was done by Lord Krishna amongst His cow-herd friends, were performed, and then Baba allowed the cradle to be removed. While the Rama-Navami festival was thus going on, the procession, of the two flags by day and that of the 'Sandal' by night, went off with the usual pomp and show. From this time onwards, the 'Urus of Baba' was transformed into the Rama-Navami festival.
From next year (1913), the items in the programme of Rama-Navami began to increase. Radha-Krishna Mai started a 'Nama-Saptah' (singing the glory of God's name continuously day and night for seven days), from 1st of Chaitra, For this, all devotees took part by turns, and she also joined it, sometimes early in the morning. As Rama-Navami Festival is celebrated in many places all over the country, the difficulty of getting a Haridas was felt again. But 5 or 6 days before the festival , Mahajani met accidentally Balabuva Mali, who was known as modern Tukaram, and got him to do the 'Kirtan' that year. The next year (1914), another Balabuva Satarkar of Brihadsiddha Kavate, District Satara, could not act as a Haridas in his own town, as plague was prevailing in his town, and so he came to Shirdi; With Baba's permission, which was secured through Kakasaheb Dixit, he did the Kirtan; and was sufficiently recompensed for his labour. The difficulty of getting a new Haridas every year was finally solved from 1914 by Sai Baba, as He entrusted this function to Das Ganu Maharaj permanently, and since that time, he has been successfully and creditably conducting that function up till now.
Since 1912, this festival began to grow gradually year-by-year. From the 8th to 12th of Chaitra, Shirdi looked like a beehive of men. Shops began to increase. Celebrated wrestlers took part in wrestling bouts. Feeding of the poor was done on a grander scale. Hard work and sincere efforts of Radha-Krishna Mai turned Shirdi into a Sansthan (State). Paraphernalia increased. A beautiful horse, a palanquin, chariot and many silver things, pots, buckets, pictures, mirrors etc. were presented. Elephants were also sent for the procession. Though all this paraphernalia increased enormously, Sai Baba ignored all these things, and maintained His simplicity as before. It is to be noted that both the Hindus and Mahomedans have been working in unison in both the processions, and during the entire festival, there has been no hitch or quarrel between them at all so far. First about 5000-7000 people used to collect, but that figure went up to 75000 in some years; still there was no outbreak of any epidemic or any riots worth the name during so many past years.
Sai Ram. It was Sai Baba's intention to bring communal harmony in Shirdi and nearby areas and the above shows that He succeeded to a great extent. Even now, people of all religions visit Shirdi and receive the blessings of Baba. Sai Ram.
Repairs to the Masjid
Another important idea occured to Gopal Gund. Just as he started the Urus or fair, he thought that he should put the Masjid in order. So in order to carry out the repairs, he collected stones and got them dressed. But this work was not assigned to him. This was reserved for Nanasaheb Chandorkar, and the pavement -work for Kakasaheb Dixit.
Sai Ram. Just as Hemadpant was assigned the work of writing Sai Satcharitra, the work of repairing the masjid was assigned to these two devotees. In Sai's darbar, each has a role to play. We may think we are doing this or that. But it is Baba, the inner dweller, the invisible wirepuller, who gets these things done through us using us as mere instruments. He, of course approached everything in the same spirit of surrender. Sai Ram.
First, Baba was unwilling to allow them to have these works done, but with the intervention of Mhalsapati, a local devotee of Baba, His permission was secured. When the pavement was completed in one night in the Masjid, Baba took a small Gadi for His seat, discarding the usual piece of sack - cloth used till then. In 1911, the Sabha - Mandap (court - yard) was also put in order with great labour and effort. The open space in front of the Masjid was very small and inconvenient. Kakasaheb Dixit wanted to extend it and put on it roofing. At great expense, he got iron-posts, and pillars and trusses and started the work. At night, all the devotees worked hard and fixed the posts; but Baba, when he returned from Chavadi next morning, uprooted them all and threw them out.
Sai Ram. Initially this story made no sense to my intellectual mind. And some of the people at that time would have no doubt thought that Baba was mad - in another great book, Devotees's experiences by Pujya Sri B.V.Narasimha Swamyji, a few episodes are given where the onlookers got such an impression - Baba, of course was not mad but was driving away the madness in His devotees. In true Dattatreya tradition, He was resorting to various gimmicks to keep insincere devotees away. A few, whose poorva janma punyam was great, did succeed in entering His darbar after initial rebuffs. Megha, Tatyasaheb Noolkar, Sapatnekar, the Yogi Somadeva Swami etc.
Later as I went on rereading Satcharitra, Sai took pity on me and gave me the inner meaning of this story. It is my good fortune that I am now able to share it with Sai's devoted and thus blessed readers. Sai Ram.
The posts fixed in the night represent our desires and attachments. Baba's uprooting them in the day represents the uprooting of deep-seated, deep-rooted desires by Guru's hand. What so many devotees labored so much in the night was so easily uprooted by Baba. Thus the Sadguru, is able to bring so many disciples to the path of liberation - liberation from attachments and desires. See the further Leela of Baba, below. Sai Ram.
Once it so happened that Baba got very excited, caught a pole with one hand, and began to shake and uproot it, and with the other hand caught the neck of Tatya Patil. He took by force Tatya's Pheta, struck a match, set it on fire and threw it in a pit. At that time, Baba's eyes flashed like burning embers. None dared to look at Him. All got terribly frightened. Baba took out a rupee from his pocket and threw it there, as if it were an offering on an auspicious occasion. Tatya also was much frightened. None knew what was going to happen to Tatya, and none dared to interfere. Bhagoji Shinde, the leper devotee of Baba, made a little boldly advance, but he was pushed out by Baba. Madhavrao was also similarly treated, he being pelted with brick pieces. So all those, who went to intercede, were similarly dealt with. But after some time, Baba's anger cooled down. He sent for a shopkeeper, got from him an embroidered Pheta and Himself tied it on Tatya's head, as if he was being given a special honor. All the people were wonderstruck to see this strange behavior of Baba. They were at a loss to know, what enraged Baba so suddenly and what led Him to assault Tatya Patil, and why His anger cooled down, the next moment. Baba was sometimes very calm and quiet and talked sweet things with love, but soon after, with or without any pretext, got enraged. Many such incidents may be related; but I do not know which to choose and which to omit. I, therefore, refer them as they occur to me.
Sai Ram. Baba's Leela did not end with the uprooting of the posts. Desires once uprooted, will sprout again if left like that. Weeds must not only be uprooted but also burnt so that they can't reroot. That is what Baba demonstrated by the above strange behavior. Tatya was so much attached to Baba, and called Him Mama, uncle. Attachment to good things is no doubt good, but any attachment is a hindrance. A golden cage is after all a cage. So, Baba wanted to show that all relationships are ephemeral. And He chose Tatya, one of the closest of His devotees for this demonstration. He took off Tatya's old turban and set it on fire and threw it. He offered the attachments to Agni, Who is the destroyer of all attachments. Guru means one who burns ignorance. Attachment is due to ignorance of one's true nature. Baba burnt Tatya's attachment - may be Tatya was feeling a little proud of his special relationship with Baba? Who knows? Anyway He offered Dakshina to Agni God, since Baba believed in getting any job done only with suitable payment. So, He didn't even accept this service from Agni God without Dakshina. Sai Ram.
Did He stop there after that? No. He gave a new turban to Tatya - a spiritual rebirth. And thus showed that His relationship with His devotees is indeed special. This attachment is not ego-tainted. This attachment is that of a God and devotee - both love each other and depend on each other. Because both are of the same origin, both are parts of the true Self.
Sai Ram. We have now completed Chapter 6. Six by the way represents the six internal enemies, of Kama, Krodha, Lobha, Moha, Mada and Matsarya. Baba's offering of Tatya's turban to Agni represents the burning of the six internal enemies. Sai Ram.
In the next Chapter the question whether Baba was a Hindu or a Mohammedan will be taken up; and His Yogic practices and powers, and other matters will be dealt with.
Bow to Shri Sai Baba - Peace be to All
