SAI BABA and the m Mind

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Sri Sathya Sai Institute of Higher Learning

(INDIA)

1998

DEDICATION

at

The Divine Lotus Feet

of

Bhagawan Sri Sathya Sai Baba

SAI BABA

AND

THE MUSLIM MIND

By

PROF. ZEBA BASHIRUDDIN


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CONTENTS

1. FROM DARKNESS TO LIGHT

2. WHAT SAI BABA IS TO ME3. SHATTERING OF AN IMAGE

4. A DIFFERENT EDUCATION

5. THE TESTS

6. CONTRACTS AND PRESENCES

7. THE LIGHT IS ONE

8. RELIGION OF LOVE

9. SAI AND HIS DEVOTEES

10. MOST BEAUTIFUL NAMES

11. SAI BABA AND THE SUFI TRADITION

1

FROM DARKNESS TO LIGHT

Those who believe in Mohammad's body, know that it is no more, but those who

put their trust in Allah, consider that He is ever living." These are the words of

Abu Baker Siddiq (Peace be on him), spoken boldly to a confused and grief

stricken multitude of Muslims on the event of passing away of the Prophet of

Islam. The experience is repeated at the Martyrdom of Imam Hussain (RZA), atthe fall of mighty Islamic empires, after the demolishing of cities ami places of

worship. Time has proved one truth: "All that is on earth will perish but the face

of Allah will abide" (The Quran LX:27). Also there has grown with the passing

of centuries the distrust of the physical, the World of phenomena as ungodly,

even evil. Individually too each mind has absorbed this sense of duality of the

Manifest (Al-Zahir) and the Hidden (Al-Batin). Then comes a time when the

awareness realizes that the formless One-Allah is both this and that. They are the

contours of only One Face. This is what is confirmed in every call for prayer -

Allah-Ho-Akbar (God is Great - He encompasses all.)

Usually the muslim mind does not grasp this truth. Belief remains at the verbal

level, limited and unbending. Only when the stars fall down, the Moon and the

Sun darken, the consciousness is forced to introspect, to accept that Truth is only

one - it may be called with different names. Each soul tastes the bitter cup of

hardship and humility to begin its return to Allah.
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My time also came. It was my good luck that it happened at Sai Baba's holy feet.

For more than fifteen years He has educated me about Truth, through the medium

known to me - the dialect of my own religion, without speaking one word at the

physical level. The writings of Sufi Masters, the re-learning of the Quran from a

different angle has uplifted my mind from narrow grooves. Today, when Baba

gives a discourse my ears grasp the Quranic truths in His words. Though manywill not understand the experience related in the following chapters they are not

coincidences nor illusions of a paranoid consciousness. The emphasis is not on

the events or "miracles." The change in the mind is focussed on and stressed. If

pious Muslim minds consider my equating Baba's words with the Quranic verses

as shocking I beg for forgiveness. For me, like the Truth, they are one. Who can

divide light because the bulbs are different? Faith cannot be imposed, especially

when the Quran itself has asserted that "to each is given a goal to which God

turns him; then strive together towards all that is good..." (The Quran II:148)

To many the following chapters may also appear without any chronology.

This is exactly what is being avoided. Each title is to be studied separately: The

only link is the journey of the mind to the formless and each chapter represents

one state. Only a few stages are mentioned.

The story of my mind is rooted above all, in Baba's own statement:

I have come Not to disturb or destroy any Faith, But to confirm Each in his own

faith So that, the Christian becomes A better Christian The Muslim a better

Muslim A Hindu a better Hindu

2

WHAT SAI BABA IS TO ME

Many a time the question is asked: How can a Muslim believe in Sai Baba? To

those who Allah wishes to guide a particle can become a sign to believe. God's

call comes in many ways. It comes from the oracle of Delphi, from the book of

Torah, the temple bells, the holy fire and the heart of men. Who can limit Him?Indeed inexhausting are His Words:

And if all the trees

One earth were pens

And the Ocean (were ink),

With seven oceans behind it


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To add to its (Supply)

Yet would not the words

Of God be exhausted

(The Quran: XXXI:27)

To me this instruction has come through a human voice and a human form. Froma fundamentalist Mohammadan to a believer in and the follower of the principle

of Ibnul Arabi's What-Ul-Wujad (Unity of Essence) is a long journey, and not an

easy one. When I say that to me SAI BABA IS THE QURAN IN ACTION I

believe and utter on the basis of experience. Indeed, He is the one who has

shaped my mind; led it to know the inner reaches of that angle of faith which has

been familiar to me but not fully known. His form like the recitation of the holy

verses sweeps me to the Ocean of infinity. Similar is the case with thousands of

muslims who read the Quran without knowing Arabic as a language. The rhythm,

like the form, becomes a surge of remembrance. In its constant movement the

object, the agent and the process are fused and become one. To me Baba is not aform. But most men do not understand.

The perception of seeing God everywhere. In everything is given to a few.

Towards this goal of spirituality the heart aspires to, praying to be grouped with

those

Whose (Portion)

is not Wrath

And who go not astray (1:7)

Who are those who go astray? Attaching undue importance to progeny, wealth or

power or setting up partners with God against which Islam warns, hence all

objects of attachment become idols, arresting and imprisoning awareness. The

killing of Mansoor in eleventh century for proclaiming Anal Haq (I am truth) is a

tragic example of faulty perception. The erring understanding destroyed his body,

was it the body that announced the truth?

A Church, a Temple, a Mosque is accepted as a house of God. Is man the maker

of a building less than a construction not to be vehicle of God's voice?

Likewise, the Quran as a message is a SIGN of its SENDER. To believe them as

two is accepting duality. The first lesson that Baba has taught me is to see in the

signs the presence of the sender. They are one

Do not cage God in a picture,

Do not confine Him in an Idol,


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He is all forms, He is all Names. (BABA)

The second principle is to learn the true meaning of "I". The Quran and Baba

identify "I" and "Me" as divinity within. Erroneous understanding has transferred

it to the external, gross bodies. The Quran commands the prophet - "there is no

God but I' therefore worship and serve me". (XX:27)

Baba too stresses

"I am the Ocean, everything is in Me".

This secret doctrine has been given only to the spiritual elite in the past.

The common man has been ignorant of it. Thus Hazrat Abdul Qadir Jilani on the

crucification of Monsoor commented that he was hasty and exposed the secret

(Anal Haq: I am God) to the public. But he also ascertains elsewhere:

"Allah most high said to me, O Ghous that man whose external and internal

faculties manifest ME, he is not human, but Me only".

(Journal of Ghous-e-Azam. Hyderabad - 11th saying)

Today, that time draws near when "all shall perish from earth but the Face of God

will abide" (LV: 27).

It is divine injunction that this secret must be proclaimed openly, Baba is doingit, His life reflecting this principle. Also the modern man's faith in theological

concept of God is no longer functioning.

Above all, my heart recognizes Baba as the "I" in me. It sways as an lonean Harp

to the tune of the ONE. It may be a glimpse only but it has made me aware even

intoxicated to the beauty and the majesty of the first part of Islamic

SHAHAADA.

LA-ILLAHA ILLA AHLLAH: GOD ALONE IS

3

SHATTERING OF AN IMAGE

In late 70 ties a letter from my husband read:


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- I met Sai Baba in Dharmakshetra. He's prophesised that our troubles will be

over by Dec: 12 this year. Rest in person -

"There he goes again". I mumbled, rather annoyed. This was the first introduction

to Baba. Though I had heard a lot about him I had avoided meeting him despite

peruasion or invitation from my friends. As a traditionally brought up Muslim Ihad tried to avoid contacts from all living non-muslim saints, but made it possible

to visit all holy men and shrines belonging to Islam. Here my husband was doing,

what I thought, a censurable act. Our socio-religious norms would not accept

that.

Living in Hyderabad (India) of post independent period our social affinities were

still friendly and broad - minded. However, we had set a limit to them. The

dream of a bengine saracen state where we had grown up still prevailed our

mental frame work.

We measured and looked at everything from a tolerant understanding but our

yardstick was Islam. To me, especially the Quran was the best standard of

everything. Crossing limits of its value never occurred to me. I considered the

muslim socio-religious tradition as the most perfect aspect. Though other norms

were looked upon with a friendly attitude our social codes were based on Islamic

value system. Erroneously I considered the Quran and social norms same.

These attitudes gave us an ethnic identity and a courage to live with honour and

even pride. We were proud to call ourselves Indian Muslims. We were Adam's

descendents abiding our time on earth. The national modes made our lives vaster.Emotionally we participated in general activities of city and nation. At the same

time our domestic standards remained untouched. The mind remained aloof,

unstained, a witness to the incident outside the walls of home. It was not coloured

by Holi, never brightered at Diwali, never sang of Christmas.

These contacts were ephemeral, - gestures of an outward friendly interactions.

The mind, however prostrated before Allah, the Formless, the One and Only. It

worshipped Him with the fullness of the heart at Id and fasting, pilgrimage to

Ka'ba, prayers of five times. It swayed to the rhythm of quawali and music of the

Quranic recitations.

The cosmopolitan breeding made me read the Gita intellectually, appreciate the

beauty of Lord Krishna as matter of aesthetic. But my soul and heart however,

belonged to Allah, not to any Form.

Naturally, I could not relish what my husband had done - bowing to a Form.


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"Let him do that, I'll remain aloof". I inwardly resolved. To my sister with a little

more condescension I confided that Sai Baba might have performed miracles as

our saints did, and might have a name common among the sufis but there was no

need to prostrate before a human being. My religion did not allow it.

Yet, things started happening to us despite my external resolve. My husband wastransferred from Pune to Hyderabad and the family was united again. He did get

a professional position and the administrative tensions for him were solved. A

month before meeting Baba one evening I decided to give up eating meat.

"In the name of Allah and Sai Baba I'll never touch meat." I repeated three times

loudly and that was the end of a life-long habit. It was judged by my friends as an

un-Islamic act. "What", mocked a friend, "You've avowed that you would n't

believe in him".

"Yes, Even now I don't",

"But what is this? Your giving up a tradition."

"Yes, I know". I was found to be contradicting myself. Scoffed at, ridiculed, and

even coerced, I stuck doggedly to my resolve. What explanation could I give?

There was none. The "freak" finally was changed into a confirmed vegetarian.

Even before Baba a complain was lodged against my "odd habit." Strange, he did

not rebuke me, nor ordered me to resume my former habit. His solution was

pointing out to us equally nutritions substitutes. Much later, my reading on the

topic revealed that vegetarianism was good for spiritual aspirants. The KashmiriRishi Sufi Order observed this practice. Further, reading Dr. Hislop's book

Conversation with Bhagawan also confirmed the point - that spiritual practices

and vegetarianism were correlated!

How Baba had controlled my mind was an enigma. But His will had always

reached me and made me do similar things. Outwardly my actions seemed

irrational, even unwise, yet whenever he was consulted he affirmed and even

protected me.

With these daily, insignificant acts he was certainly impressing on me that Hewas not a form. He could contact my mind and even control it. And with these

was He also not telling me that as an on omnipotent force. He was the observer

and knew all (The Quran LVII:4).

Nevertheless, the first interview also had its physical impact. My attitude also

was appeared by the sights of discipline that I found in men and women sitting


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separately for Darshan. To me it was like muslim wisdom. His simple dress made

me put Him in a sufi frame work. The figure of Shirdi Sai further deepened the

belief. Most important, his attitude softened my defences. He did not ask me to

worship Him, nor was I forced to prostrate before Him. There was a majestic

aloofness in His behaviour to these outward acts. On the contrary, his earnestness

to help people was spontaneous and divine. It was as if he knew humanity andwas eager to pull it out of the low level into which it had sunk. To us he did not

quote any scriptures, but his words were full of commonsense and wisdom -

constrain, self confidence and peace were values he gave importance to. Were

they not the Quaranic values also? I sat and wondered in the small interview

room. My thoughts were quitened. My heart was suddenly overhelmed with the

Love of Allah - a state occurring to me even now.

One more instance from the first interview could be mentioned. It influenced and

shaped my life later on. He yet once more. over-whelmed us with unasked,

undeserved mercy - giving me a ruby ring, curing a uterus cancer in initial stagesand ten - year old asthema. These were acts of supreme kindness that changed the

future course of my life.

More important was another act of compassion on that day. We were called for

interview. Sitting among the selected ladies I saw Baba walked past me. He then

turned and gave me just one full glance. Khaja Moinuddin Chisti, (Peace be on

him) I was told used to completely change the character of people by fixing his

eyes on them for a moment.

A similar thing happened to me. It was a brief contact, tender and very, veryintense. In its unsullied power of Love the secret of earth's creation was revealed:

Divinity pervading and aware of only its own beauty and glory. The holy Prophet

(Peace be on him) must have meant to only this presence when he expressed the

words: "I was a hidden Treasure. I wanted to be known and so I created the

world".

So powerful was the glance that I lowered my head in submission and humility.

It was the moment when I received the Light.

Then just as it had appeared so too suddenly the contact was over. He turned andwalked away. I was left to control the involuntary tremors that were making me

feel helpless. The carefully built image was shattered.

I forgot my prejudices, did not remember the social traditions. The resolve not to

prostrate before a form was submerged into the serenity of an ocean: God's Love.

And I was surrounded as if blue light. Nothing mattered.


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What I did not realise at that moment was the fact that it was a mental contact.

More important, all future contacts would be non-physical and they would

change the narrow patterns of my thoughts.

These were concerns of days to come and were to start a process of introspection.

All that I experienced at that moment was a deep calm and a feeling of well being

that lasted for ten days.

4

A DIFFERENT EDUCATION

You don't even know your own religion; how can you know ME!" The voice,uttering these words was heavy, deep and sonorous. Coming from the depth of

my sleep it shattered the darkness of a slumber into which I had fallen that night.

I had heard such voices directing and even explaining things to me before I had

met Baba. But on that day I co-related it with Baba. It was not his voice and yet it

was.

The restless sleep into which I had fallen at three o'clock had now disappeared. I

sat up and looked around. Familiar things reassured me. Through the windows I

saw a world bathed in a pink light of a new dawn and dews of September.

From the distant mosque echoes of the call for the prayer came floating to me.

This sound turned out to be another sign of Divine Presence. On many a critical

occasion it affirmed that Allah was ever near. Its contact always made me expect

something beneficial, and ascertained that life was always beautiful. It mirrored

Allah.

Invariably, I came to associate it also with Baba. But the state was to be achieved

later on when all manifested and non manifested essences - called Aspect-Names

would converge into a single Essence: BABA. However, that day it was a

different story. I realized there was different knowledge I had to acquire.

"What is my religion?"

I asked the question several times during the course of the morning. Evidently

there were gaps in my thinking as well as practicing of Islam.


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The quest made me leave secular duties, applied for leave from teaching,

assignments and walked upto the university's main library. Down in the well

known stackroom, I felt more at ease, pulled out, listed all possible books on

SUFISM. It took me fifteen years of intense study to know one bit of what was

termed as the esoteric aspect of Islam.

Today I would define the word religion and Me differently. But during that initial

period I took it to be Baba and religion as sufism. Due to desperation I tried to

close the all comprehensing One into the frame work Sufism.

Today, I can assert that what is known to the world as BABA is beyond

comprehension.

But fifteen years ago my state was different. Torn between two opposite forces of

love and fear, I was trying to convince myself that Baba and Islam were same.

The first interview had brought in its wake immediate peace. But when that state

was worn out there started an intense conflict, dissembling personality, gnawing

at the heart and the soul. On one side was my traditional self, protected and

assured by practices centuries old. They were narrow, doubtlessly. But as such

they had given a sense of identity. The prostration before the formless might have

sunk into a ritual, a habit but it was a belief that was not easily shakable. On the

other side was Baba's serene Form to which the heart bowed in reverence and

love. If demanded highest respect and unconditional surrender.

How could I accept a Form as Allah? I had asked myself repeatedly. But I couldnever question what I understood to be Allah? I could not break the narrow limits

of my own mind. I was afraid. At that time, I believed in the popular muslim

faith that man and Allah are two different things. As a servant man must

surrender to Allah. The Quranic description of hell fire taken at its face value

frightened me. Though heaven as a reward was beyond my reach I did not want

to give up conventional faith in God. I would not want to step out of my physical

interpretation of God and man. The higher reaches of Islamic belief, I told

myself, meant jumping into an ocean. I hesitated to take the initiative.

The conflict was not temporary. Though basically mental, it had made the worldof flesh and blood meaningless. I had become bitter, even temperamental. I could

not sleep peacefully. During the day I debated with myself. At night I was

restless. Often I found myself praying silently "God help me out of this hell".

It took a long time. So I thought. But the response came in the form of the dream,

described in the beginning of the chapter.


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Know ye (all); that

the life of this world

is but play and amusement,

Pomp and mutual boasting

And multiplying

Among yourselves, richesAnd children. (LVII:20)

Soon all this, said the book of Wisdom would become dry like a barren field. In

my case an intense longing to reach Allah possessed me. Baba became the

external centre of Divinity. He ceased to be a Form for me. Likewise in the

physical absence of Baba, the Quran became His symbol. Its mysterious verses

brought to me a world of beauty and delight, as Baba's form would do. While

reciting the most beautiful names (99 of them) of Allah my mind perceived them

to be Baba's attributes. How the equation took place would be difficult to explain

here. But it was a long and slow process. It also was not an easy time. Apart fromthe outward claims that the process involved there was also the inner purification

too. The hardest was to change the mental habits. It called for a determination

and effort. To develop seeing in the changeable external the internal and the

permanent was not easy.

But all that brought its own rewards. I could see new meaning in Islamic

concepts. All that was negative or considered evil belonged to the world of

duality. Allah, the one and only, the loving and lovable, the supreme could never

be Negation.

With the change in perception, words also assumed new meanings. Momin and

Kafir referred to in the Quaran had nothing to do with followers of Prophet

Mohammed or of other religions, as the common muslim would interpret.

A momin became a believer and a Kafir a non believer of Divinity. They now

had nothing to do with one religion or other. The first person pronouns "I", "Me",

"We" indicated the divine breath in Adam (The Quran: XV:29). Baba had called

them jivatma - Islam the ancient religion of mankind followed by the Semetic

line of the Prophets to me became what Baba called Sanathana Dharma. No

wonder Islam also had been termed as the natural Religion. With the influence ofSufism the greater meaning of the Merciful, most Compassionate (Al-Rahman,

al-Rahim) united for me the Quran, the form of Baba, the Holy Ka'aba and the

name of the Prophet. They all became vestures of a Higher Reality.


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5

THE TESTS

And we shall try you

Until we test thoseAmong you who strive,

Their utmost and persevere

In patience; and we shall

Try your reported (mettle)

(The Quran: XLVII:31)

When Sai comes in anyone's life it does not mean that roses start blooming all the

way. It means that things start falling into proper places. He teaches but also

tests. This too is part of his compassion. To describe the process he uses the

analogy of SURGEY, doctor and the patient. The ordeals are not uncommon. Thebest of men have been tried. Abraham was thrown in fire, Moses and Lord Jesus

in wilderness and Mohammed to enemosity of his own people, who finally drove

him out of his home town, Mecca.

For the common people like us they appear to be consequences of our own

actions. Baba very rarely averts them but he gives courage to face them with

dignity and self-respect. What should have been an avalanche will pass like a

shower, he has told once a devotee. The process matures the mind and expands

the horizon into a deeper understanding of things in the world. Faith and patience

are all that he asks for.

Often I look back to a period of seven year, 1985-91, which can be called "testing

time".

I had chosen to work at a place which had brought a complete change in the

previous life pattern. As a consequence, I had to give up my home town, family

and twenty seven years of service in an Institution. It was like beginning life

again, build up values like honour, reputation, comfort, pace of work from a zero

point. Holding on to trust in Allah and the love of my children, still to be

educated or married I started another journey whose end was not known to me. Iwould take only one day as a stepping stone and offering my work and

motivation to Baba would complete the day.

The place of work was new to me and I had to carve a niche for myself without

looking for reward or satisfaction. Also I was aware that nothing could measure


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according to previous codes of values. There was therefore, one law - the law of

work for me. My witness to it was Baba.

There is no need to recount specific instances, for they are the common fate of

humanity - privation, separation, loneliness, social censure, stress, when faith is

stretched to its last limits, and endurance breaks down. It must have happened tofollowers of Moses, Christ and Mohammed. Similar will be the fate of those who

choose to struggle with their imperfection, inner and external. They must stand

by the chosen principles and accept affliction as tests of their belief.

During those dark years often in moments of distress I would take the Quran into

my hands and press it to my heart. A strength and comfort would immediately

flow into me. Confused thoughts would subside and a clear vision emerge.

I also gave up craving for Baba's physical presence, for a look or a word. I would

call upon Him as the Merciful, the Compassionate. Often, while I was hankeringfor the physical proximity, words, that he wrote on the Quran of a muslim

devotee, would come to my mind.

"I AM IN YOU AND AROUND YOU - BE HAPPY".

Immediately I would check my negative thoughts and old habits.

As time passed on He became a presence, far more pervasive, bounteous and

altruistic than anything I ever had experienced before. Two minor instances of

his constant presence could be described here.

- 1987

In November during college vacation I came to Hyderabad and stayed with my

mother in Jubileehills. My young children were with me. One evening I was

forced to send three of them to the city - 15 miles away from Jubileehills.

Evening's twilight deepened into the darkness of early night. It occurred to me

that the nature of work could be unpleasant even dangerous for them. Being new

to the place it would be easy to lose the way. Our house was located on a remote,

unpopulated stretch of land. They had to walk as in the darkness no taxi driverwould agree to come to the place. I panicked. Helplessly, I sat on the doorsteps,

gazing at the lonely road. Time would refuse to move: 8 o'clock, 9 o'clock still no

sign of the children. Observing my anxiety, my eighty year old mother started

mumbling a prayer. I pitied her and thought that the situation demanded a more

practical approach. My sisters, were they here, would have helped me certainly, I

thought. After sometime she kept aside the rosary and closing her eyes remained


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His throne does extend

Over the heavens and the earth

And he feels no fatigue in guarding

And preserving them,

For He is the Most High

The Supreme (II:255)

-1990 - 91:

December 1990: fate took me to Riyadh, Saudi Arabia. Originally I had taken

Baba's permission to visit my son and his family, especially to see the new born

son. The quiet visit turned into a nerve-war that was known to the outside world

as the Gulf War. I was hardly a week there, when war was declared. Within hours

the beautiful city was changed into an area where fear of death stalked the roads

as rumours of scud missiles. On the TV were announced hourly the precautions

to be taken to minimize their effects. The first day of the war was unbearable.The announcement of an air attack, first for Riyadh, drove us in the sealed room

of our house. The sirens hooted over our heads and the noise of approaching of

planes, filled the air with the sound of a million birds flapping their wild wings,

shrieking as they flew.

Inside the dark room I had clasped my five year old grandson, Sai Ahmed. The

baby was with the mother. Lights went off and in the pitched, hot darkness I

could feel the nervous breathing of the child against my breast. There was also

another sound. Someone was sobbing. It took me sometime to realize that the

baby had no gas-mask. My daughter-in-law held the little one and wept,constantly praying to Baba. A rumbling was heard in the air, Aircraft. We waited

knowing the end to be near. The noise grew louder, deafening. The very walls of

the house seemed to echo it. A thunder crashed near by. The house shook.

"Baba take our souls to you" - was my last thought.

But we did not die.

By degrees the thunder and the rumbling subsided. Sai Ahmed now started

sobbing. My son found a candle and after fumbling struck a light. It took us quitesometime to comprehend that we were unhurt, alive.

Hours later, in the morning we came to know that the antimissile "Patriot" had

destroyed the scud. The debris had fallen on an insurance office building, next to

our house, gutting the edifice into a shell. "Had it fallen on our house?" was my

thought. Chance? Or grace? Our lives were saved. Quietly I thanked Baba. The


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uncaring minds of the media were busy in giving the details of the event and

talking of the new era of war, strategies, the sensation and the trauma of it. Only

a few heads were bent in gratitude to God.

When the war was over I returned to Prasanthinilayam. In darshan line the sights

of familiar scenes and people filled me with a feeling of gratitude and well being.In the centre of this peace floated an Orange Robe. I had to fight back my tears as

I quietly thanked Baba for saving our lives.

"You're alive" - He smiled reading the thought.

"Thank you Baba for saving us", I managed to say,

"Sub-ko bacha diya". (All were saved)

His words were enigmatic. But thinking over them much later I couldcomprehend a little of the divine concern for life in general. I realised that on that

eventful night, thousands in Riyadh must be praying for safety and their prayers

were answered.

"I am indeed close: I listen

To the prayer of every supplicant

When he calls on Me". (II:186)

Such is the wisdom of unbounded Love. Is it not believed that all supplications

go to him or decisions?

The event also taught me that good thoughts would help to overcome any

situation.

How absurd it was to think that circumstances victimize us. What are

circumstances but yardsticks of our own mind? The positive mind swims through

them as crossing the troubled waters; consider them as tests of the spirit. The

Quran puts it in a different language.

"And if anyone puts his trust in Allah - Sufficient is Allah for him". (LXV:3)

These years also confirmed to me the Quranic value of the spirit that Baba long

ago had stressed.

"I am in your heart:" He had said when I expressed to see him in a dream. The

emphasis of "I" was on the spirit. It did not refer to form. It referred to the divine


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spirit that was "breathed into Adam" - and is called "the breath of the

compassionate" in the Book of Wisdom.

The years deepened my faith and love of God. Forbearance and silent facing of

troubles made their intensity less disturbing. I also learnt to watch dispassionately

and to control my thoughts. Two points could be mentioned here.

First, I disciplined my mind never to allow hard feelings prevail against those

who had harmed me. The second, a common truth of Christianity, was to love

such people, at least mentally. The second one was hardest to cultivate. But

Baba's injuction was to overcome even this weakness. I remembered one day in

darshan line he came to me and asked why I was sitting in one, X's place. To my

surprise I answered: "where are two Baba? There is only One".

I was bewildered at my own answer. What had made me say these words unless

He spoke them, through me to convey a message. I looked down and in my lapwas Gyan Vahini. Was it not the single message of the book? and that of the

Quran also. "There is no God but ONE".

Above all the years and hard life gave me a new strength. I understood the

underlying principle: "The Lord does not test a man just for fun. He does not pile

calamity on calamity because he enjoys it. Examinations are held to measure

achievement and award marks and honours. You must ask to be examined so that

your progress may be recorded.

(Sadhana: The Inward Path. p.190)

Often when I was bowed down by the troubles I would sit quietly and

remembered Baba's words to me "THRIMAHNAT KARAGATOBAHUT

DOOR JA SAKTA HAI" (If you try a little you will travel far)

6

CONTACTS AND PRESENCES

Then do ye remember

Me; I will remember

You, (II:152)


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He had come to me in many forms, tangible and intangible. Sweet smell, good

feeling, beauty of shapes and colours - in all these the senses had contacted and

recognised Him. Like a fool often I blurted before him:

"Baba I made many mistakes today".

He would smile and say:

"I know, I know".

I would check and scold: "Fool, why do you keep limiting him to a Form. He is

not".

Though in the early years I never gave a thought to it, slowly it occurred that

Baba had become a presence in my life. I had to turn my mind to him and he was

there. The Presence assumed for me the ninety-nine attributes of Allah,mentioned in the Quran as "the most beautiful Names (Asma-e-Hasna). The one

that appeared very often was the name of Mercy-AL-RAHIM.

Experiences of these Presences led me to believe slowly of his all pervading

nature. Of these three could be related here.

Once he took from me a telegram with the news of my mother's serious illness.

She had gone into coma, and my sister had asked me to return immediately from

Prasanthinilayam. In darshan line he gave me permission to leave.

"Yes, she's mother - Go - Can give prasad also. (All in Hindi)

He had not returned that telegram. I found it on the window-sill of my room,

when I returned from darshan. The promised prasad also was sent invisibly as a

new lease of life for an old lady who was declared to be dying. Miracle? Yes, in

the language of common man. But behind it was reflected the magnificent glory

of the divine attributes of AL-MOHAEE (one who gives life) and AL-

MUQTADAR (one who has power).

In the second instance he had given a similar Prasad to my husband. While inDoha, he had undergone an ineffective major operation to take out a "dead" gall

bladder. He was to be operated a second time.

Once more I went to Baba seeking permission and prasad. Once more he

promised to help.


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His prasad was that the second operation did not take place. Could a person with

hypertension, defective heart, obesity and now a "dead" gall bladder live long.

But Baba's promise of a long life has held good to this day - 1993.

In my own life I saw his unseen contact working as divine attributes. And I

experienced him as AL-WALIU (The friend), AL BARU (The Benefactor) Ihave also known him as AL QABIZU (One who closes) and AL-KHBIRU (The

Alert).

The third proof was more subtle. It had been my habit to spend sometime in

reciting the divine Names each evening. One day, being tired I decided not to do

it. I had a string of jasmine hung around Baba's picture. Like all beautiful things,

over the years, I had associated its sweet fragrance with Baba. "Forgive me

today, Baba. I'm tired" I murmured and lay down to sleep. Within minutes I

became aware that the room was filled with very strong perfume of fresh

jasmine. I looked at the string of flowers, could this handful exhude such strongsmell. "Not possible" I was assured. Occasionally when I had done the same

thing the fragrance wafted only around the shrine. This was different. Its

presence persisted. The subtle pervasiveness haunted me. It was not an illusion.

The place was saturated with a Form unseen. Also I was reminded of another

incident. On a Ramzan night I was unable to recite the Name until the call for

prayer was heard in a distant. Soon the whole air was filled with the sound of

Allah-ho-Akbar. Each particle from a tiny stone to stars was reciting the

testimony.

That moment revived by the perfume, which had become a commanding entity. Isat up, washed, and recited my usual prayers. Before I could finish it the presence

had floated away from my room.

The spiritual significance of perfume can be traced back to the holy Prophet. In

the world of archetypal manifestation the fragrances are synonymous with the

perfumes of existence (Ibnul Arabi Fuses, p.122-23). The common muslim

knows them as the divine attributes, aspects or Names.

I had no chance to ask Baba on this point, but my master Ibnul-Arabi explained

its significance. Briefly they are summoned up as follows:

I) The contact and presences are mentioned in the Quranic passage.

Turn wheresoever you may there is the presence of Allah".


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II) Ibnul Arabi mentions five-fundamental presences in Fusus. They are actually

contemplative states conceived as divine presences. They are not a metaphysical

doctrine.

1. Absolute Manifestation known as Haquiqat-ekul (total Reality) is observed in

Avatar/Logos.

2. Achieved Manifestation (objective world).

3. Relative non-manifestations - supra formal existence.

4. Subtle forms.

5. Total presence - which englobes the first four.

It is true to note that the 5th is identified with the perfect. Man as he is termed inFusus.

III) Ibnul Arabi also relates the importance of Names/aspects/or attributes as

forms of presences.

Adam, through the breath of the compassionate was given the intuitive

knowledge of recognizing the divine presence as Names in the objects.

"I have fashioned him and breathed into him My spirit (XV:29)

That each created object enshrines one aspect clearly indicates God's relationship

to man. This hidden point of contact is God's grace to his creation. It is also a gift

of beauty, - for "to him belong all beautiful Names".

Baba stresses the point: "All forms are mine. All Names are mine"

IV. The moment of contact, the feeling of conversation is called by the wise

prayer.

Ibnul Arabi States: "Prayer is the secret call exchanged between God and the

adorer (devotee) and whosoever invokes God finds himself in the presence of

God". (Fuses, P.128).

Very often even the ritual prayer's significance is lost. It becomes an empty act, a

habit. No longer one feels the intensity of the Prophet's statement that one should

pray as if one is before God.


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It also is to be remembered that these contacts are not merely individual. They

form a group activity in which the whole cosmos participates. One good example

is in the ritual prayer's passage of testimony where peace on all good people is

invoked. Furthermore the Quran draws attention to the constant change in the

universe and reminds one of the Presence: "Behold in these things / There are

signs for people who believe" (VI:99).

The contact in the Quranic language "expands the heart".

Remember then depth of Baba's remark:

"I AM IN YOUR HEART".

After these experiences and perceptions I stopped to look to Baba as a Form, as

one does not look to Ka'aba or the Quran as a Form, mere external contours of an

image. Like theirs His form became a symbol of a spirit that out of sheerlimitation of a language the people call Allah. The best contact of Him therefore

is in the spiritual centre of man, also known in the mystic imagery as "the Heart".

7

THE LIGHT IS ONE

Light upon Light!God doth guide

Whom He will

To His Light (XXII:35)

When I emerged from the darkness of myself into the surging ocean of light, it

was arranged by Baba that it should be done by degrees, or else my heart would

have burst.

The first level was the heaven of Names. They steadied me. They gave me

strength. I went on reciting them daily till I was intoxicated. In them I found thesecret of his singularity and duality. He was the first (Al Awwal) and the last (Al-

Akhir).

He opens (Al Bisa't) and also closes (Al Qabizu). The one Essence is reflected in

many manifestations. Baba gives the analogy of light that is mirrored in pots of

different shapes. "God is the light of heaven and earth," asserts the Quran also.

The human mind surviving on illusion moves away from the essence and takes


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the external to be real. This was my sin. This was also the sin of the people to

who prophet Noah was sent. They converted the Names into Forms and saw the

Form, the limited, changeable as God.

Baba and Moulana Rumi use the analogy of light to warn against the fallacy of

multiplicity. "Lamps are many but God is one" (Baba, Prasanthinilayam -Quotation for the Day, 1-9-1987).

Rumi using the same image elaborates further.

"The Lamps are different

But the light is the same

It comes from beyond -

Fix your gaze upon the light

And you are delivered from fault

Inherent in the finite body". (Masnavi III, 1259)

During the second phase I was made to see the relationship between the form and

the formless, the Essence and its emanation as many. It was basic to the

satisfaction of my hardened mind. The name was given to me instead of the

human form. But the paradox in attributes allowed no truce to my soul.

I was informed to "see no paradox, see them as complementary." Again I was

made to sit before Ibnul Arabi. Using his terminology the explanation given was

as follows. "There are two ways of envisaging Divine Nature. One is the

Formless (al tanzih) or transcendence the other is immanence (al-tashbih). The

two perspectives are in reality complementary and the theological errors tomaintain one to the exclusion of the other. The exoterist who insists uniquely on

the Division transcendence slanders God and his messengers." (Fusus. P.32)

The statement shook me to the roots. All my life seemed wasted for I had only

believed in the transcendence of God.

Baba confirmed Ibnul Arabi; "Niraakara and Sakaara are just two ways in which

the Divine Manifests itself. (What is Truth). The unseen becomes the basis for

the seen and God is perceived as "transcendental and immanent," (Baba). Therein

is the clue to the infinite Vast (Allah-ho-Akbar).

The mind echoed yet another common doubt. "What about the first principle?

There is no God but God. Mohammad is the messenger? Mohammad (Peace be

on him) is addressed as a Messenger and elsewhere is called a servant" (Al-Abd).


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1. One such illustrious name is that of Mansoor, known by his tittle Anal Haq (I

AM TRUTH) it is he who has said, "I saw my Lord with the eye of the Heart." I

said: "Who are Thou?" He answered: "Thou".

2. To Abu Said "There is nothing other than God." (ASRAR: 319:8)

3. To Bhulle Shah of Punjab God becomes Rajah (King Master) "Rajah is in me

and I am in Rajah. I do not exist; he himself exists he amuses himself.

(KANOON-E-ISHQ) Vol. :II-KAFI: 109.

4. From the South, Bijapur rose the voice of Aminuddin A'la.

"God and Man are one" (Risala-e-Qurbiya)

5. Then came the voices of Attar and Shabistari from the distant past, beyond

India. "In every form Thou manifest Thyself".

Sang Attar in (Jawahar-al-Zat) Shabistari's Garden of Mystery was filled with

only One: "See one, say one". Perhaps it is not easy to become a devotee of God,

let alone a lover of the divine. Many have been lost on the way, it demands hard

labour of a lifetime, struggle and purification. Bhulle Shah of Punjab asserts that

mergence in God (Fana-Fillah of Sufism) can be achieved only after many lives -

one lifetime is not enough. He thus believes in reincarnation, a doctrine that is

not openly accepted in muslim theology.

The eternity of the path has frightened me. How is it possible to traverse a greatdistance like that?

To Baba "mind" is the greatest obstacle in the path to God. The Sufis called it

Nafs and tried to efface it. With his help, with a little determination it is possible.

Once, holding my broken rosary, his gift, I asked Baba why was it broken.

"Your mind also is broken," he said.

I could not understand. Still, I wait for that day when. He will make it possible

for the mind to dissolve completely. Till then I seek comfort in practicing. Whatis I called the Natural Religion and the Religion of Love. Not confined to

theological frame work I call myself Momin a believer to who the book of

wisdom addresses itself. Each individual soul, I believe, irrespective of its

religion, is a Sufi, traversing the path of love, striving to return to its source. It is

a return that is confirmed in the Quran and by Baba.


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To him is the return of all. (XCVI:8)

Baba also assures:

"In this avatar the wickeds will not be destroyed. They will be transformed".

These words touch upon the infinity of God that is called Ocean of Light.

So deep and vast is this Ocean that both heaven and sky submerge in it. This little

heart expands and become a receptable or the mighty ocean. It fulfils thus the

divine statement through Prophetic lips; "My heaven and my earth could not

contain Me but the heart of a devotee containeth ME".

8

RELIGION OF LOVE

There is only one Religion The Religion of Love... (BABA)

There is a religion, more ancient than remembered by human mind. Its central

principle is "See One, Say one, know one' (Sabistari: Garden of Mystery). When

I returned to the shores of worldly existence after the first submergence into the

Ocean of light through Sufism, I realized that my limited mind was lost. No

longer there was a desire for power or profit. The heart had expanded and other

thoughts demanded priority. These were the thoughts of God.

With such on inner state it was difficult to adjust to the ways of the world where I

had lived so long. I had become a stranger within the group of relatives and

friends. It was their turn to ask questions. The one often repeated query was: "Do

you consider Sai Baba God?"

"Yes" I would affirm.

They did not stone me to death. Nor did they crucify me like Mansoor. Only

some turned their backs I let them go, a bit sadly though. And I remembered the

Quranic injunction to the holy prophet.

But celebrate the praises

Of thy Lord, and be of those

Who prostrate themselves

In adoration. (XV:97)


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So did also Lord Krishna consoled Arjuna on the eve of the battle. Each soul

reaps its own harvest. Each returns to the Lord in its own time.

Others wanted an explanation. I tried to convinced them in their own

terminology, pouring out from the knowledge given to me:

When a man transcends the lower mind that binds him to duality and multiplicity

of the apparent in the world he merges into the cosmic mind, (fana fillah of

Islamic theology). He becomes God. He may continue to exist as a form. He may

not reveal his experience for socially he is not expected to. But behind his form.

Only God / the cosmic mind works. This was the state of Bayazid Bistami whose

exclamations proclaim "glory be to me - How resplendent is My majesty."

Due to wrong interpretation the meaning of Shahaat is explained to affirm duality

of man and God. The holy testimony proclaims not only the potential divinity of

man, not only the relationship between man and Allah but also the oneness of thetwo. Mohammed as a messenger becomes the first universal Prototype in Islam.

Hence he himself has said. "He who has seen me has seen Allah".

The Islamic theology has given four basic aspects of logos or universal

prototype.

At social and the theological levels they are also Baba's attributes.

1. Uncreated, or pre-existent aspect within other objects, including men. (Atma:

As Baba calls it in Dasera Speech 1979).

2. Light that originally ends chaos and establishes order - Light also is a basic

symbol of God in the Quran. (Buddhi level).

3. Active agent in the work of creation as well as the directing principle of the

universe. (Mind in a Divine Man)

4. Prototypical human form - God's image, representing all the divine

potentialities as an ideal. The Quran terminology, speaks of him as one into who

the spirit of the compassionate was breathed. (The Body and Lasesser level).

I also referred for these people's benefit the immaculate concept of Baba. The

only similar instance in the Quran is that of Lord Jesus Christ. Baba was

conceived as a blue light (N. Kasturi: Eshwaramma, p. 20). He is therefore

nothing but light. At least two times in Darshan line I saw him as Light

compressed into a form.


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But these are personal experiences which may mean nothing to others.

Sometimes I draw attention to amazing likeness between the references of Baba

and the holy Revelation. One such is the use of "I" when duality is dissolved in

the vastness of love "I" becomes what an ordinary man calls Allah. The

transformation is described by Bayazid Bistami:

"I slough off myself as a snake slough off its skin. Then I looked and behold I

was He."

Rumi also sees this "I" in every object.

"I am both cloud and rain,

I have come down in garden

- I am pure light."

To Baba the "I" becomes infinity.

"I am the Ocean everything is in Me."

so too in the Quran it is said1. "Wherever you are I am with you." (LVII-4)

2. I know

Full well at all that ye

Conceal and all that ye

Reveal (LX:1)

3. In the end did I

Punish those who rejected

Faith, and how (terrible)

Was My rejection (of them)! (XXXV:25)

"I" said Baba is the first name of Divinity -

Very few are convinced when the explanation is over. Perhaps one in an

assembly of a thousand seems to be interested. They leave the divine light and

are happy to pursue the shadows. Perhaps time has not yet come for them. As for

me, I thank of the chance Baba has given me I sing with Ibnul Arabal:

My heart has opened unto every form

It is la pasture for gazalles

a cloister for Christian monks

A temple for idols the Ka'ba for the pilgrim.The tablet of Torah and the book of the Quran.

I practice the religion of love;

In whichever direction its caravans advance

The religion of love shall be my religion.

And my faith.


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At Baba's feet I have learnt the meaning, tradition and practices of Islam. My

mind has also found the true meaning of peace termed as The Quranic Firdous,

and the flowing Kausar, the fountain of spirituality. I live in the knowledge that

Sai, the infinite, the Everlasting is always with me.

It does not mean that the goal is reached the journey has ended. The mind hasonly located that niche which contains the lamp.

(The Quran: XXIV:35) - His Light

"Is as if there were a Niche

And within it a Lamp

The Lamp is enclosed in glass

The glass as it were

A brilliant star

There is still a long way to go. The straight path stretches far and the prayer,spreads its wings like a peacock till reaches finally that horizon, that peace where

the divine itself welcomes the consciousness:

"O Soul

In rest and satisfaction!

Come back thou

To Thy Lord

Well pleased

And well pleasing unto Him.

(The Quran: LXXXIX-27-29)

The Return of which the Quran speaks so often is doubly assured because the

boon of Lord Sai that he bestowed long ago on this mind.

"Your mind is MINE".

A PRAYER

Forgive my Lord, My Sai

For addressing you with a Name

O One with uncountable Names

Age after age I've worshipped You

in different lands with myrid races.

You' have come to me often,


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Timeless One,

Wearing a thousand veils of Light

In warm diffused grief;

In pricks of sharp pain,

In beauty of smiling joys.

You have donned the garbOf Autumn and Spring

And quiet are you.

In the silence of night.

What am I without You?

When You are hidden from eyes

The world calls me a non-believer

When exposed to sight

I'm Known as a believer.

Forgive me Infinite, self Effulgent One,

For limiting You to the Image of Name

Forgive me lncomprehensible One

For trying to imprison you

In the niche of my heart.

9

SAI - AND HIS DEVOTEES

One looks up to a Form clad in Orange Robe and he becomes a living

manifestation of Effulgence and therefore one calls Him God - No it is no longer

a form to which prayers are offered but to the One without a second.

In the Quran many devotees are mentioned. Stories and prayers of these are

upheld as ideal expression of love God, not even for their own contemporaries

but for mankind.

Known chiefly as Messengers of God, they are also remembered as "friends" ofthe Almighty, "People of the foremost line," The most hoary figure among them

is that of Hazart Adam. It is he who sires the human race and is the first for the

ancient convenant that binds Sai to people now inhabiting earth. Spoken in the

Quran as the image of Allah, inspired to knowledge by "the breath of the

compassionate" Adam, nevertheless, also exhibits the most glaring faults of a

devotee. He is called impatience and easily deluded. The fall of Adam marks the


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beginning of rationality and the mind of man. Therefore it is also known as an

existence on a lower physical level. In the struggle of Adam and his children on

earth is explained how devotees must uplift themselves to divine life-through

prayer and sufferance. Forbearance becomes their badge of honour.

Hazart Nooh (Nooha) the devotee from the predeluvian era exemplifies the trustof a devotee in God when he is falsely accused, and rejected. In Noah's attitude

of submission to insults is reflected the fact that a true devotee seeks no reward

from even his Lord in fulfilling his duties.

Then comes Hazrat Ibrahim - Abraham of the semetic scriptures. He belongs to

agricultural nomadic period. The Quran calls him "friend of God", especially due

to his unwavering faith. He externalizes the fact that by this time mankind has

overcome to a great extent the illusionary bewilderment of Adam. Like Adam, he

has learnt intuitively to search and contact God within himself. For him God's

guidance has been light. Hazrat Abraham is thus a pioneer of Sanathana Dharmain semetic tradition. The well-known incident where a raging fire has been turned

into a garden around Hazart Abraham confirms how close and firm has been his

contact with the inner Truth. His unshakable love of and obedience to God's

injection is also witnessed in his sacrifice of his son, Ismail. Hazrat Ismail, thus

becomes in Islam a symbol of trust in God and unquestioning obedience to father

and God.

Hazrat Mosa represents an age of hardcore analysis, dependence on little mind

and obstinacy. He as a devotee, is the giver of law and insists on discipline of

mind. His code is different from the code of intuitive knowledge. Following hiscode even the poor in inner contact can find Good through taming the mind. He

stands for traits of a modern devotee - reason, love of analysis, love of argument,

paraphrmalia of an over grown mind - With modifications the Quran speaks of

the code of Moses as Principles of Islam.

Like modern man he has the audacity to ask to see God and the answer he gets is

"You cannot see Me", no man can approach God through reason alone.

Contrary to him is the serene figure of Lord Jesus Christ symbolizing the divine

spirit and the life giving principles of Love. His life and crucifiction are a doubleedged weapon in the history of devotion. He on one hand, expresses the nearest

possible relationship to God - that of the father and the son. On the other hand,

his life shows how ill prepared the world of mankind is to receive the spirit of

God. Seen as a devotee Lord Jesus Christ has made sacrifice and forgiveness a

law of existence and a guiding light to those who wish to transcend human faults

and foibles.


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Similar is the case with Prophet Mohammad. In I glorifying him as a messenger

of God the world does not observe him as a devotee.

First of all, as a decendent of Adam he inherits the spiritual heritage of man in

whom the breath of the merciful is infused. As a man he is also the upholder of

the divine convenent mentioned in connection with Adam. Thus Mohammad(Peace be on him) synthesizes and affirms all qualities of the grand line of

Prophet-devotee that preceeds him. His humility and obedience is remarkable

because he never lifts up his head to claim any power for himself. He shows a

passion and a dedication to fulfil the duty of the messenger of God. Several

references of his role as a devotee and a messenger are made in the Quran. As a

lover par-excellence of God he is exhorted as one wrapped in black blanket,

asked to pray to God atleast during the small hours of night. He therefore

combines God-man on earth. All of them were aware of their divinity but played

their role in cosmic drama.

One last devotee not mentioned by name in the Quran - must be remembered

here. To the muslim world he is known as Hazrat Imam Hussain; grandson of

Prophet Mohammad. In his martyadom, annually remembered during Moharram,

in his sacrifice and sincerity of purpose two qualities of a devotee are

distinguished. When a call comes from the Divine there shall not be even a

moment of hesitation - Where the Divine is concerned there is no compromise.

Surrender must be total, instantaneous. This relationship between God and Man -

the mergence of man in divinity is beautifully described in Hazrat Imam

Hussain's last prayer:

"O, my Lord I have given up all without exception out of my love for thee. And I

have abandoned all my family and accepted the orphaning of my children in

order to meet Thee. If out of love for Thee, my body is slashed into pieces, even

then my heart will not bend to any one but Thee".

10

MOST BEAUTIFUL NAMES

The one Essence is manifested as numerous aspects with different Names

(Wahat-ul-Wujud).

The wise believe that the One Reality is called by different Names. Barring to

worship the Form, Islam, nevertheless, permits me to be emersed in the Name.


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The Quran avers "call him Allah or call him Rahaman it is as well. For, to Him

belong the most beautiful of Names." These are envisaged as the ninety-nine

aspects of one supreme Essence, thus magnifying the unity in diversity. Over

centuries the loving hearts have chanted them and they are a part of Zikir,

(Remembrerance).

Each morning and evening in sorrow and distress thinking of SAI; unable to

contain flow of thought. I have visualised Him through these Names. In the

activities around me, I have seen them as the manifestations of SAI, while he

himself remains aloof the One without second. The loving title SAI is given to

him specially in India. In Sufi Literature of Deccani dialect of Urdu, in Sindhi

and Punjabi as well as in Hindi. He is often called by this Name. Shah Qadri, for

example, in his Shaadi Nama (marriage song) questions "what is the meaning of

chiksa, the traditional paste used in ceremony? On my friend be such with Sai

that no difference is seen." Kabir, Bhulle Shah, Abdul Latif also have used SAI-a

name for God. So also we find the name in Guru Granth Sahib.

The concept presented in this chapter is neither metaphysical nor a theological

one. It is derived from the experience of common people like me. The names

have sacred and according to the holy Book form a distinct sign of the Divine.

In the death and then giving life to William Cowen of America, we find SAI as

one who takes away life but can regrant it also.

(AL-MUMEETYU and AL BADIU)

This is not the only one. Uncountable similar instances can be listed here where

individuals are raised from the dead, by SAI - In the exclamation "All have been

saved" during the Gulf War SAI is the protector (AL-HaFIZU). In the massive

gathering where he presides as a Form, millionaires and specialists, famous men

from all walks of life sit side by side. They belong to different religions. They

come from different countries. Their intellectual level varies. With them also sit

the poor, and the rejected even criminals and the thieves. They sit for hours

waiting for a glance of him. One is reminded of the congregational prayers where

HE is he Gatherer (AL JAMIU), the great (AL KABIRU) the powerful

(ALQAHARU) THE KING OF MAJESTY AND GLORY (JALA JALAL-HU)and the master (AL-MALIKU). He knows them by name, can tell if needed the

most minute details of their lives. As the Light (AL-NUR) in their heart has He

not proved to be the Guide (AL-HADI) and THE WITNESS (AL-SHAHID)?

Darshan time anywhere is a miracle of the Allmighty. Discipline and silence are

expected from everyone. One can record how many are uplifted, get their


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problems solved. SAI glides among the supplicant, the protector and the forgiver

(AL-SALAAM AND AL WAHAB). As the giver of power, and one who grants

boons. He shows himself to be unequaled (AL-RAQID AND AL BASITU). In

the creation of splendid buildings, in the splendour of colour and balance in quick

growth of a village, Puttaparty, into an international spiritual centre He is creator

and artist (AL-RA BALMUSSAVIR).

When alone and addressed in the personal shrines he becomes a friend (AL-

WALI) full of concern, guidance and wisdom (AL HAKIM and AL HALEEM).

Whether He is called upon externally (AL-ZAHIR) or internally (AL BATIN).

He responds to His foremost name - the compassionate (AL-RAHIM).

Yet it is observed that there is always about Him a majestic aloofness - solving

millions of problems he remains detached (AL-SAMAD). Self sufficient (AL-

HASEEB). One and only (AL-AHAD) for he transcends comprehension.

Here lies yet another manifestation for the divine unity: the creation and the

creator as One of the which Baba has pointed out

The entire cosmos is governed by God.

God is governed by truth

Truth is governed by the supremely wise

Such a noble one is equally Divine.

("Ugadi Sandesh", Sanathana Sarathi Vol.36. April, 1993. No: 4, p.85)

Sitting in the lines, looking at the unparallel evidence of spiritual unity, the

divine estury where the rivers flow into the Ocean, one prostrates and recites

lines of the Quran, "Praise be to God, creator of World. Most gracious, Most

compassionate, Master of the Day of judgement. You we worship and your, help

we seek, show us the straight path. The way of those on whom you have

bestowed. Your grace, those whose portion is not wrath and who go not astray".

(I:I)

11

SAI BABA AND SUFI TRADITION

Remembered the words in the darkness of the dream (page 15 Chapter 4. A

Different Education). That was two decades ago, when the restless mind,


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extinguished of all its efforts was sunk in an exhausted sleep. The voice that

uttered them vibrated through the consciousness. It was gruff yet deep. The mind

recognized it in two ways. It had heared this tone on painful occasions previously

and now it was again the dream-echo of Bhagawan Baba's voice.

However, for a muslim mind the words created a shocking realisation. First,usually a muslim would pride on his or her faith in Allah, clinging to the

Almighty in the external patterns of sorrows and joy. Clutching to the

omnipresence of the Formless. First, it had feared sin and followed all the

religious dictates - praying, five times daily, fasting, in Ramadan, whole

heartedly giving charity. In times of loneliness it was this presence of the one and

only that unfurled a landscape of Beauty pouring contentment and peace. Yet the

voice informed that I did not know my religion. Second, and perhaps most

Important, was my own complacency. Growth in that tradition, the mind thought

that the knowledge of Allah was correctly given only to muslims and that they

were a "chosen race". Rubbish! Third, knowledge of commentries andtheological aspects, had made the intellect very strong and therefore perverted.

Yet the mind accepted the words as true - and a direction from the unknown.

There was no other way. Either it had to reject DIVINE LOVE in Baba's form or

educated itself more. So, it decided, against many wordly odds, to acquire more

knowledge, new and fresh concepts of GOD-ALLAH.

That was twenty years ago. Prompted by the candle light within the mind turned

to the study of Sufism - as the muslim would call it and took it to be the

"religion" and "ME" as Baba of my dream. Though this period could nevercompensate for a life time's study and the unlimited divine knowledge would

never be comprehended, it was a new alley into which the mind was ushered.

Turning over the pages of books, thumbing volumes in the stackrooms of

Osmania University's vast library the First assurance that came was the striking

similarity of sufism and Baba's words. The languages may differ and so did the

times and lands but points, the meanings and very often the symbolism of images

were same.

Since then Baba as the invisible Imam had always guided this mind through the

"Straight Path" - God's Love. Direction often came through books. When themind was ready or uplifted to a certain level a volume would be put in the hands.

Sometimes willingly, periodically with resentment, the eyes would have to read

the contents, and without a fail, found suitable points. How egoistical a human

being could be? The book, the manuscript was offered as a gift from the spiritual

Teacher and it would be foolish to reject it. Soon the mind realised its

waywardness.


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The education was a relentless one. The mind was made to sit before many sufi

teachers. The relearning of Sufism - my new religion would often mean treading

down patterns of former likes and dislikes. Very often, in a dream the mind was

given to understand the result of its efforts. As a remembrance two dreams would

be related here. In one the mind saw a room littered with many things, including

a jeep and poor Baba was crouched on a chair near the wall, waiting for His food.The mind recognised it to be the condition in the heart. In the second dream,

something was being cooked for Baba but the heat in the fire was not enough so

the objects in the frying pan were spoilt. This spoke of the insincere efforts in the

form of heat of love. Thus, steadily, without breaking the belief in Formless

Allah, the mind learnt some aspects of the Truth, its deeper dimensions, and why

sufis were expected to be silent about it. They knew that the real Truth, which

Baba was telling also. The truth, the path (religion) was there only mankind did

not know. Ignorance? or Mental distortion? Many Sufis tried to tell it and were

killed. Time was not yet riped for revelation.

Thus, to my mind, now SUFISM is the religion of LOVE between God and Man.

It is as ancient as the spirit of mankind, though muslim theology has given it a

name (sufism). Its existence is described by Ibu-ul-Arabi in his booklet Journey

to the Lord of Powers. The Quran affirms also this fact:

The Sufi, the pure one, therefore is the spirit, unpolluted by externalities. As

mentioned in the passage quoted in the book it does not refer to a form, but to an

awareness that loves God alone. That is why it "Sees one and says One"

(Sabistari: Secret Garden). Idris Shah in his book SUFI interprets similarly.

Male, female, religions, cultures, country in Sufism and Sai tradition are outward

norms.

Nevertheless, it is incumbent that man must purify oneself to resume "the heart to

heart" (Baba) relationship.

In Sufism the devotees will revert to hard monastic methods. Some of these are

seen in Qunia, and the institution attached to Rumi's shrine in modern Turkey.

Knowing the weak attitudes of modern man Baba has installed a similar

programme: "The ceiling on Desire" where devotees are expected not to wastefood, money, time, energy.

Sufism as well as Sai Tradition pay a lot of emphasis on the intuitive power in

man and the heart as its seat. Thus, for a student of Sufism and for Baba it is the

heart that reaches the goal (Baba: Prema Dhara). It is like visualising the whole

scene in the sunlight. Light, therefore, for both Baba, the Quran and the Sufis is a


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symbol of Formless Truth (Allah: Atma). There are other common symbols used

by Baba and the Sufis Ocean and waves, sugar used in various sweets, Light and

lamps (bulbs).

Needless to say that the name SAI BABA has a universal significance and does

not refer to an individual. Used by Indian Sant tradition and Sindhi Sufis, Bhaulsof Bengal, and Hyderabads Shahs (Sufis) it refers to GOD. Baba, is a Turkish

word that has been given to the mystics there in respect and love. In the same

context Baba calls his physical body as "this form or this body or merely

Swamiji" whereas the word "I" referes to as in the Quran the Divine (atmic) level

of Him.

Finally, one can observe what the final goal of Sufism and Baba indicate for

mankind. Here are Baba's words for human race:

Your duty is to abandon. Abandon all your plans, even the best ones. Abandonall the theories you cherish, the doctrines you hold dear, the systems of

knowledge that you have cluttered in your brain, the references. You have

accumulated, the pursuit of fame, fortune, scholarships, superiority. These are

Material objectives. Enter into the objective world after becoming aware of

Atma. Then you will realise that all is the play of the Atma.

(Baba - quoted in Phyllis Crystal's book Monkey Mind)

Once again the Sufi image of mergence (FANA-FiAllah) come to forefront in

Mrs. Irene Tweedis description in "Daughter of Fire".

The vast, blue, ocean, without a ripple remains and one feels drowning, slowly

but steadily, into its warm bliss, murmuring like the Sufi Junaid.

"Lead me O, Lord into the Ocean of your Unity".

Therefore, to this mind the sign of Sufi tradition and Sai Baba is ONE. Seen in

two sayings: One can comprehend their basic unity in Sufi and Sai tradition:

a) There is only one caste, the caste of humanity

There is only one language, the language of the heart.

There is only one religion, the religion of Love

There is only one God, He is omnipresent.


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Among the Sufis it forms the first (BABA) principle of their beings:

b) LA-ILLAHA-ILLA-ALLAH: GOD ALONE IS

If these two examples are too intellectual one can evoke two images at Darshan

time to comprehend the Sai Tradition as a form of Sufism.

The first one is the absolute silence before Baba comes - it is like Sufism when

the supplicator hears, waits for God the Divine in his own heart.

The second image is that of the chorus of praises in Baba's Presence - They are

known as Bhajans - Yet looking deeper they only project that God is ONE -

manifesting His majesty through million voices - saying through an image: GOD

ALONE IS.

Fourth Print -1998

Copy right 1994

The above-stated text is intended only for fact-finding reading.

No part of this book can be reproduced without permission from the author, Zeba

Bashiruddin.

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