PIONEER OF SAI POOJA
It was about 1872 perhaps that Sai Baba entered the village along with a "Barat", i.e., a bridegroom's party of Moslems headed by Chand Bhai, Patil of Dhupkeda (in the `Nizam's State'). The Sai Baba separated from the marriage group very near Khandoba temple at the outskirts of Shirdi and sauntered along almost till the threshold of Khandoba temple Mahlsapathy, who was inside worshipping Khandoba,noticed Baba's presence and, with usual civility and regard, invited him to sit. After a few minutes, the fakir Baba remarked, "How secluded and a quiet a place is the Khandoba temple, best fitted for a Fakir to be in". Then it was that Mahlsapathy put his conservative back up and protested against the proposal that a Moslem should reside in Khandoba temple, which in his opinion was unthinkable. Most Moslems are iconoclasts, (i.e., breakers of images) and, therefore, Mahlsapathy prevented Baba from entering the temple which contained the images of Khandoba etc., Finding Mahlsapathy's objection to natural, Baba said, "God is one for Hindus, Moslems, and all, but, as you object to my entry, I shall go". So saying Baba went away.
Baba in his earliest days was acting in ways wholly unintelligible to the villagers and even Mahlsapathy considered that he behaved at times like a mad man. But while others lost their respect for Baba on that account, Mahlsapathy always had great regard for Baba, perhaps remembering, as many Hindus do, that there is always a class of saints known as the Unmattha Siddhas, crazy saints. Anyhow, the occasional crazy conduct of Baba at least in the view of Mahlsapathy and some others did not bulk large enough to prevent the great esteem which the general conduct of Baba evoked in serious and thoughtful minds, Baba was an absolute "Vairagya Purusha" and never cared for wealth or women. Mahlsapathy, being himself highly detached i.e., of a vairagya temperament and not being governed by lust or to the low urges, could easily appreciate Baba who had the same virtues of purity and non-attachment in a higher degree and therefore, from the very beginning was drawn to Baba. Other people began to worship Babaonly when they saw Baba's psychic powers e.g., when he turned water into oil to feed his lamps, and then they regarded him as a God. But Mahlsapathy esteemed Baba for his good qualities of purana satva andvairagya, that is purity and non-attachment; and he found that compared even with Devidas, Jankidas, and other saints with whom Baba was often keeping company; Baba shone brilliantly, and that eventhose saints, highly regarded Baba. So, Mahlsapthy and his friends considered Baba as well fitted to be a Guru for themselves.
Mahlsapathy in that group was the first to honour and then to worship Baba. He went to Baba's Mosque and placed flowers and sandals on Baba's feet or neck and offered him milk. Baba would not allow othersto do even this; only Mahlsapthy was allowed to do it. This developed later into regular puja by the use of sandal paste and flowers on Baba's feet, neck, and finally on his forehead also. Even after that, local magnates like Nana Saheb Dengle who wanted to do Baba's puja, were not allowed to do it. Baba would tell them: "There is the pillar in this Dwarakamayi (Mosque). Do puja to the pillar". That of course, they did not care to do. Nana Saheb Dangle later requested the intercession of Dagdubhai, a constant companion of Baba and, encouraged by his words, did puja and became Baba's second worshipper. Baba gradually allowed others to do his puja and then Baba's puja became general. Few realized that the part played byMahlsapathy as the pioneer of Sai puja and Sai movement
(Courtesy: HH Pujyasri B. V. Narasimha Swamiji)
It was about 1872 perhaps that Sai Baba entered the village along with a "Barat", i.e., a bridegroom's party of Moslems headed by Chand Bhai, Patil of Dhupkeda (in the `Nizam's State'). The Sai Baba separated from the marriage group very near Khandoba temple at the outskirts of Shirdi and sauntered along almost till the threshold of Khandoba temple Mahlsapathy, who was inside worshipping Khandoba,noticed Baba's presence and, with usual civility and regard, invited him to sit. After a few minutes, the fakir Baba remarked, "How secluded and a quiet a place is the Khandoba temple, best fitted for a Fakir to be in". Then it was that Mahlsapathy put his conservative back up and protested against the proposal that a Moslem should reside in Khandoba temple, which in his opinion was unthinkable. Most Moslems are iconoclasts, (i.e., breakers of images) and, therefore, Mahlsapathy prevented Baba from entering the temple which contained the images of Khandoba etc., Finding Mahlsapathy's objection to natural, Baba said, "God is one for Hindus, Moslems, and all, but, as you object to my entry, I shall go". So saying Baba went away.
Baba in his earliest days was acting in ways wholly unintelligible to the villagers and even Mahlsapathy considered that he behaved at times like a mad man. But while others lost their respect for Baba on that account, Mahlsapathy always had great regard for Baba, perhaps remembering, as many Hindus do, that there is always a class of saints known as the Unmattha Siddhas, crazy saints. Anyhow, the occasional crazy conduct of Baba at least in the view of Mahlsapathy and some others did not bulk large enough to prevent the great esteem which the general conduct of Baba evoked in serious and thoughtful minds, Baba was an absolute "Vairagya Purusha" and never cared for wealth or women. Mahlsapathy, being himself highly detached i.e., of a vairagya temperament and not being governed by lust or to the low urges, could easily appreciate Baba who had the same virtues of purity and non-attachment in a higher degree and therefore, from the very beginning was drawn to Baba. Other people began to worship Babaonly when they saw Baba's psychic powers e.g., when he turned water into oil to feed his lamps, and then they regarded him as a God. But Mahlsapathy esteemed Baba for his good qualities of purana satva andvairagya, that is purity and non-attachment; and he found that compared even with Devidas, Jankidas, and other saints with whom Baba was often keeping company; Baba shone brilliantly, and that eventhose saints, highly regarded Baba. So, Mahlsapthy and his friends considered Baba as well fitted to be a Guru for themselves.
Mahlsapathy in that group was the first to honour and then to worship Baba. He went to Baba's Mosque and placed flowers and sandals on Baba's feet or neck and offered him milk. Baba would not allow othersto do even this; only Mahlsapthy was allowed to do it. This developed later into regular puja by the use of sandal paste and flowers on Baba's feet, neck, and finally on his forehead also. Even after that, local magnates like Nana Saheb Dengle who wanted to do Baba's puja, were not allowed to do it. Baba would tell them: "There is the pillar in this Dwarakamayi (Mosque). Do puja to the pillar". That of course, they did not care to do. Nana Saheb Dangle later requested the intercession of Dagdubhai, a constant companion of Baba and, encouraged by his words, did puja and became Baba's second worshipper. Baba gradually allowed others to do his puja and then Baba's puja became general. Few realized that the part played byMahlsapathy as the pioneer of Sai puja and Sai movement
(Courtesy: HH Pujyasri B. V. Narasimha Swamiji)
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