Chapter – 6
Rama
navami festival and masjid repairs - Efficacy of the Touch of the Guru’s Hand -
The Rama Navami Festival - Its Origin, Transformation etc. - Repairs to the
Masjid
Before
describing the Rama Navami Festival and masjid repairs, the author makes some preliminary
remarks about the satguru as follows:
Efficacy
of the Touch of the Guru’s Hand
When
the satguru is our true helmsman, we are carried safely and easily beyond the worldly
ocean. The word satguru brings to mind Sai Baba. He appears to me as if standing
before me, applying udi (sacred ash) on my forehead with His hand placed on my head
in blessing. Then, joy fills my heart and love beams through my eyes with the
power of the wonderful touch of the guru’s hand. The subtle body (consisting
of thoughts and desires) which cannot be burnt by the world dissolving fire, is
destroyed by the mere touch of the guru’s hand and the sins of many past births
are cleansed and washed away. Even the speech of those who feel annoyed
when they hear religious and godly talk attains calmness. Just seeing Sai
Baba’s handsome form overwhelms the heart with emotion and floods the eyes with
tears. It awakens in us, ‘I am He (Brahma)’ consciousness, and manifests the
joy of Self-realization. Dissolving the distinction of I and Thou, the satguru
makes us one with the supreme One reality. Whenever I read the scriptures, I am
reminded constantly of my satguru, Sai Baba, who assumes the form of Rama or
Krishna and makes me listen to stories of His life. For instance, when I sit
and listen to Bhagwat, Sai becomes Krishna and I think it is He who sings
the Bhagwat or Uddhava Gita (song of Lord Shri Krishna’s
teachings to his disciple, Uddhava) for the welfare of the devotees. When I
begin to chitchat, I am at once reminded of Sai’s stories which enable me to
give suitable illustrations. When I personally start to write anything, I
cannot compose even a few words or sentences, but when Baba, of His own accord,
makes me write, I go on writing and writing with ease. When the disciple’s
egoism pops up, He presses it down with His hand. The bhakta then acknowledges
it is God alone who is the creator and doer. If anyone 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. The four paths of karma, jnana, yoga and
bhakti respectively 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
one, relying on the satguru, walks straight, the destination (God) will
surely be reached. So says Sai Baba.
After philosophizing
about the Self-Existent Brahma, His power (maya) to create, sustain and
dissolve this world and universe, 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: “There will never be any dearth or scarcity
regarding food and clothes in My devotees’ home. It is My special
characteristic that I always look to, and provide for, the welfare of those
devotees who worship Me wholeheartedly with their minds ever fixed on Me. Lord
Krishna has also said the same in the Gita. Therefore, do not strive too much
for food and clothes. If you want anything, beg of the Lord. Leave worldly
honor. Do not be deluded by it. Try to get the Lord’s grace and blessings and
be honored in His court. 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 anything else. 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 be vagrant, it cannot be called well merged.”
After
quoting these words, the author goes on to relate the story of the Rama Navami Festival
in Shirdi. As Rama Navami is the greatest festival celebrated in Shirdi,
another more detailed account, as published in ‘Sai Leela’ magazine, 1925, page
197, is also referred to and a summary of the festival as related in both these
accounts is attempted here.
Origin
Mr.
Gopalrao Gund, a Circle Inspector at Kopergaon, was a great devotee of Baba. He
had no issue. With Sai Baba’s blessings, a son was born to him. In the joy that
he felt regarding this event, an idea of celebrating a fair or ‘urus’ occurred
to him. In the year 1897, he placed it for consideration before other Shirdi
devotees, viz. Tatya Patil, Dada Kote Patil and Madhavarao Deshpande. 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. The village kulkarni, however, reported against holding the fair, and the
sanction was refused, but as Sai Baba had blessed the idea, they tried again
and ultimately succeeded in getting the collector’s sanction. After consultation
with Baba, the day for the ‘urus’ was set for the Rama Navami Day. It seems
Baba had some end in view in this, viz. the unification of the two fairs or
festivals, (the Urus and the Rama Navami), as well as the unification of the
two communities - the Hindus and the Mohammedans. As seen in future events,
this end or object was achieved.
Though
the permission was obtained, but other difficulties cropped up. Shirdi was a
village and there was a scarcity of water. There were two wells in the village.
The one which had been in use, dried up and the water of the other was
brackish. This brackish water was turned into sweet water by Sai Baba throwing
flowers into it. The water of this well, however, was insufficient, so Tatya
Patil had to arrange to get water from another well at a considerable distance
by fixing moats (leather sacks) thereupon. Various arrangements had to be made
in preparation for the festival. Temporary shops had to be constructed and
wrestling bouts were arranged. Gopalrao Gund had a friend named Damu Anna Kasar
of Ahmednagar. He, too, had been similarly unhappy in the matter of progeny,
though he had married two wives. He, too, was blessed by Sai Baba with sons and
Mr. Gund prevailed upon him to prepare and supply a simple flag for the procession
of the fair. He also succeeded in inducing Mr. Nanasaheb Nimonkar to supply an
embroidered flag. Both these flags were taken in procession through the village
and finally placed at the two ends (or corners) of the masjid, which was called
Dwarkamai by Sai Baba.
The
‘Sandal’ Procession
There
was another procession started in this fair. This idea of ‘sandal’ procession originated
with Amir Shakkar Dalal, a Mohammedan bhakta of Korahla. The sandal procession
is held in honor of great moslem saints. Sandal, i.e. chandan paste and scrappings,
are put in thali (flat dishes), which are carried in procession through the
village to the accompaniment of band and music and burning incense. Then, after
the return to the masjid, the contents of the dishes are thrown on the ‘nimbar’
(nitche) and walls of the masjid by hand. This ceremony was performed by Amir
Shakkar for the first three years and thereafter, by his wife. Thus, on the
same day, the procession of the ‘Flags’ by the Hindus and that of ‘Sandal’ by the
Moslems, went on simultaneously and has been carried out peacefully each year
thereafter, and it is still going on without any hitch.
Arrangement
This
festival was very dear and sacred to the devotees of Sai Baba. Most of them turned
out for the occasion and took a leading part in the management of the fair.
Tatya Kote Patil handled all external affairs, while the internal management
was left entirely to Radha Krishna Mai, a female devotee of Baba. Her home was
full of guests for the occasion and she had to look after their needs, as well
as arrange all the paraphernalia for the fair. Another task which she willingly
performed, was to clean and white wash the entire masjid, its walls and floor,
which were blackened and full of soot on account of the ever burning dhuni
(sacred fire) of Sai Baba. She did this work the previous night when Sai Baba
went to sleep in the Chavadi. (Sai Baba alternated nights, sleeping one night
in the masjid, and the next in the Chavadi, and so forth.) Radha Krishna Mai had
to take out all the things from the masjid, including the dhuni, and after
thorough cleaning and whitewashing, she had to replace everything as it was
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 house. Various wealthy devotees
took a leading part in this work.
Transformation
of the Urus into the Rama Navami Festival
The
celebrations continued in this way and the fair was gradually increasing in importance
until 1912, when a change took place. That year, a devotee by the name of Krishnarao
Jageshwar Bhishma, (the author of the pamphlet “Sai Sagunopasana”), came to the
fair with Dadasaheb Khaparde of Amraoti and was staying in the Dixit Wada.
While relaxing out on the verandah, Bhisma saw Laxmanrao, alias Kaka Mahajani,
carrying puja materials to the masjid and an idea arose in his mind. He thus
called out to Kaka, “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. Why, then, 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 (sing the
glories of the Lord on the occasion). But Bhishma solved the difficulty, saying
that his Rama Akhyam (composition on Rama’s birth) was ready and he would do
the kirtan himself, while Kaka Mahajani would play the harmonium. It was also
arranged that Radha Krishna Mai would prepare the sunthavada (ginger powder
mixed with sugar) for the prasad. Having made all the arrangements, they
immediately went to the masjid to get Baba’s permission. Baba, who knew all
things and what was transpiring there, asked Kaka 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 the Rama Navami Festival and asked Baba’s
permission for such, which Baba gladly gave. All rejoiced and made preparations
for the Jayanti Festival. The next day, the masjid was decorated with buntings
etc. A cradle in honor of the birth of Lord Rama was supplied by Radha Krishna
Mai and was placed in front of Baba’s seat. The proceedings began and Bhisma
stood up to sing the kirtan and Mahajani played the harmonium. Then Baba took a
garland from the nimbar (nitche) and placed it around Kaka Mahajani’s neck and
sent another garland for Bhishma. The kirtan then commenced. When it came to a
close, cries of “Victory to Rama” rang out everywhere and gulal (red powder)
was thrown all around in the air amidst band and music. Everyone was overjoyed,
when suddenly, a roar was heard. The red powder thrown freely all around
somehow entered into Baba’s eyes. Baba became wild and began to scold and abuse
loudly. Those intimate devotees who knew Baba well took these scolding of Baba
as blessings in disguise. They thought that in honor of 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. Besides, they knew when something
new was undertaken at Shirdi, it was quite usual for Baba to get wild and
angry, and so they kept quiet. Radha Krishna Mai was rather afraid and thought
Baba might break her cradle, so she asked Mahajani to get the cradle back. When
he went to loosen and unfasten the cradle, Baba went over to him and told him
not to remove it. Then, after some time, Baba became calm and the day’s program,
including mahapuja and arati, was finished. Later, Mahajani asked Baba’s permission
to remove the cradle. Baba again refused, saying that the festival was not yet finished.
The next day, another kirtan and Gopal-Kala ceremony were performed whereby an earthen
pot containing parched rice mixed with curds was hung, then broken after the kirtan,
and the contents thereof distributed to all (as was done by Lord Krishna
amongst his cowherd friends). Afterward, 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 on with the usual pomp
and show. From that time onward, the ‘Urus of Baba’ was transformed into the
Rama Navami Festival.
In the
next year (1913), the items in the program of Rama Navami began to increase.
Radha Krishna Mai started a ‘Nama Saptaha’ (singing the glory of God’s name continuously
day and night for seven days) on the first day of Chaitra. In this program, all
devotees took part by turns and sometimes Radha Krishna Mai joined them early
in the morning. As the Rama Navami Festival is celebrated in many places all
over the country, the difficulty of getting a haridas again arose, but five or
six days before the festival, Mahajani accidentally met Balabuva Mali, who was
known as a modern Tukaram, and requested him to perform the kirtan that year. In
the following year, (1914) Balabuva Satarkar of Birhadsiddha Kavathe, District Satara,
could not act as a haridas in his own place as cholera was prevailing in his
town, so Kakasaheb Dixit arranged for him to come to Shirdi (with Baba’s
permission). He did the kirtan and was sufficiently recompensed for his labor.
The difficulty of getting a new haridas every year was finally solved by Sai
Baba, who entrusted this function to Das Ganu Maharaj permanently. After Das
Ganu Maharaj expired, this function became entrusted to an employee of the
Shirdi Sansthan.
Since
1912, this festival began to grow gradually year by year. From the 8th to the
12th of Chaitra, Shirdi looked like a bee hive of men. Shops began to
increase. Celebrated wrestlers took part in wrestling bouts. Feeding of the
poor was done on a large scale and the exertions of Radha Krishna Mai turned
Shirdi into a Sansthan (State). Paraphernalia increased. A beautiful horse, a
palanquin, chariot, and many silver utensils, 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 the Hindus and the Mohammedans
have worked in unison in both processions, as well as during the entire festival,
with no quarrel between them. At first, about 5,000 to 7,000 people used to congregate,
but the figure increased to 75,000 in later years. Still, there was no outbreak
of any epidemic or any riots of note during these many past years.
Repairs
to the Masjid
Another
important idea occurred to Gopal Gund. Just as he started the ‘urus’ or fair,
he thought he should have the masjid put in order. At first, Baba was unwilling
to allow them to have these repairs done, but with the intervention of
Mhalasapati, a local devotee of Baba, His permission was secured. In order to
carry out the repairs, Gopal Gund collected stones and had them prepared. Then,
Nanasaheb Chandorkar set to work to do the stonework restoration. The pavement
work was assigned to Kakasaheb Dixit. The pavement in the masjid was completed
in one night and Baba took a small gadi for His seat, discarding the usual
piece of sack cloth used before. In 1911, the sabha-mandap (courtyard) was also
put in order with great labor and exertion. The open space in front of the
masjid was very small and inconvenient. Kakasaheb Dixit wanted to extend it and
put a roof over it. At great expense, he had iron posts, pillars and trusses
hauled in and started the work. During the night, all the devotees worked hard
and fixed the posts, but Baba, when He left the Chavadi the next morning,
uprooted them all and threw them out. Once, it so happened that Baba got very
excited, caught a pole with one hand, began to shake and uproot it, and with
the other hand, caught Tatya Patil’s neck. He forcibly took 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 look at him. Everyone became terribly frightened.
Baba then took out a rupee from His pocket and threw it on the fire, as if it were
an offering on an auspicious occasion. Tatya was very frightened. None knew
what was going to happen to Tatya and none dared to interfere. Bhagoji Shinde,
the leper devotee of Baba, boldly advanced a little, but he, too, was thrust
aside by Baba. Madhavarao (Shama) was also similarly treated, he being pelted with
brick pieces. So all those who went to intercede, were dealt with similarly.
But after some time, Baba’s anger cooled down. He sent for a shopkeeper, from
whom He got a jari embroidered pheta, and tied it on Tatya’s head Himself, as
if it was 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,
what led Him to assault Tatya Patil, and why His anger cooled down the very
next moment. Baba was sometimes very calm and quiet and talked affectionately,
but soon after, with or without any pretext, He would become enraged.
Many
such incidents may be related, but I do not know which to choose and which to
omit. I, therefore, refer to them as they occur to me.
In the
next chapter, the question as to whether Baba was a Hindu or a Mohammedan will
be taken up. His yogic practices and powers and other matters will be described.
Bow to Shri Sai Baba - Peace be to all
💐🌷Om Sai Rram🌷💐
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