A visit to dwarkamai, the mother at shirdi

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A VISIT TO DWARKAMAI, THE MOTHER AT SHIRDI
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Bala Saheb Mirkar was leaving on a tour to Chitali, and came seeking the blessings of Baba. Baba said: When the Dwarkamai (its presiding Deity) protects what can the Serpent do?”

To the devotees of Sai Baba, Dwarkamai is one of the treasures of Shirdi. The spirit of tolerance, acceptance and welcome for all is very much alive. Baba has said that merely going inside the mosque will confer blessings, and the experiences of devotees confirm this. Sai Baba respected all religions and creeds, and all had free access to the mosque. It is typically unique of Sai Baba that he regarded a place of worship – the mosque – as a mother. He once told a visitor, “Dwarkamai is this very mosque. She makes those who ascend her steps fearless. This Masjidmai is very kind. Those who come here reach their goal!”

Baba came to Shirdi with a marriage procession. He stayed at Dwarkamai for about 60 years till the very end of His life. Dwarkamai is situated on the right side of the entrance of today’s Samadhi Mandir. Here He solved problems of the people, cured their sickness and worries. Before Baba’s arrival in Shirdi Dwarkamai was an old mosque in a dilapidated condition. Baba turned it into Dwarkamai and proved that God is one.

When Shri Sai Baba moved into the mosque permanently, he had already been in Shirdi for a number of years, staying mostly under the neem tree, with an occasional night at the mosque or in the near vicinity. It could be said that Baba’s settling in the mosque marked a turning point in his life, or rather, in that of the village itself, as the shift brought him into closer contact with the local people.

When Sai Baba moved into this mosque it was an abandoned and dilapidated mudstructure, much smaller than the one we see today. In fact, it extended only as far as the steps and wrought iron dividers enclosing the upper section, withthe rest of the area an outside courtyard. There were no iron bars around the mosque or the Dhuni as there are today, and according to Hemadpant, there were “knee-deep holes and pits in the ground”! Part of the roof had collapsed and the rest was in imminent danger of following, so it was a rather hazardous place to live! Once when Baba was sitting in the mosque, eating with a few devotees, there was a loud crack overhead. Baba immediately raised his hand and said, “Sabar, sabar,” (“Wait, wait”). The noise stopped and the group carried on with their meal, but when they got up and went out, a large piece of the roof came crashing down onto the exact spot where they had been sitting!

Renovation of the Masjid

The great Guru lived for more than 40 years in that structure! Sometimes thereafter, devotees pestered him to allow them to renovate the mosque, but his initial response was always to refuse. For him there was no need for any alterations. Once, in the mid-1890's, a devotee had some building materials delivered to the mosque, with the intention that they should be used for repair work, but Baba had them redirected to a couple of local temples that were in need of restoration.

Later,Nana Chandorkar and Nana Nimonkar were determined that some reconstruction should go ahead, while Baba appeared to be equally adamant that it should not, although he eventually gave permission for it through the intervention of Mhalsapati.At first, whatever work was done, Baba would undo. It seems not an uncommon occurrence with Baba that whenever a new proposal was put forward, particularly with regard to renovation, he would first oppose it, often vehemently, even violently, before eventually acquiescing and allowing the work to go ahead. Eventually the construction team resorted to working at night, and then only on those alternate nights when Baba slept in Chavadi.

By about 1912 the renovation work was complete and all that remained to be done was the metal roofing for the courtyard. For this, one of Baba’s most intimate devotees, Tatya Kote Patil, and some others, arranged for materials to be brought from Bombay. They then set about the work, including digging a trench for the erection of some iron poles, without asking Baba’s permission.

When Baba returned from Chavadi to the mosque and saw what was happening he appearedt o be furious, demanding, “What is going on ? Who had done this ?” He promptly ripped out the poles with his own two hands (though it had taken several people to carry them), and threw stones at the labourers to drive them away. Then he grabbed Tatya by the scruff of his neck until he was unable to speak and almost choking, and violently berated him.

Most of the labourers fled in terror and Tatya was left with Baba. Despite his precarious predicament and Baba’s vehement objection to the project, Tatya insisted that the work should be done. Baba threw him to the ground snatched off the turban that Tatya always wore, flung it into the trench and set fire toit. Still Tatya insisted on the need to make repairs and vowed that he would never wear a turban again until the work was complete. Baba finally relented and by evening had cooled down sufficiently to call Tatya and tell him to again put on a turban. Tatya, however, refused. Eventually, in his loving concern,Baba gave money to someone to bring new cloth and himself tied a new turban on his steadfast devotee.

Sometime after this event, Kakasaheb Dixit replaced the original mud floor with tiles and the work was complete.

Association with Dwarka:

During Baba’s time Dwarkamai was always referred to simply as “the Masjid” or mosque. The name “Dwarkamai” came intopopular vogue only after Baba passed away but was first coined when a devotee once expressed a wish to make a pilgrimage to Dwarka, a town in Gujarat sacred to Krishna. Baba replied that there was no need as that very mosque was Dwarka. “Dwarka” also means “many-gated”, and “mai” means mother, hence “the many-gated mother” (and Baba did often call it the “Masjid ayi”). The author of Sri Sai Satcharita,identified another definition of Dwarka given in the Skanda Purana – a place open to all four castes of people (Brahmins, Kshatriyas, Vaishyas and Sudras)for the realization of the four corresponding aims of human existence (i.e. Moksha or liberation, dharma or righteousness, artha or wealth and karma or sensual pleasure). In fact, Baba’s mosque was open not only to all castes, but also to untouchables and those without caste.

There are Five Padukas,Dhuni, Puja Pillar near Dhuni, Grinding Stone, The Kolamba and the water pot and two big portraits of Baba found in Dwarkamai.

Five Padukas:
In Dwarkamai alone, there are five sets of padukas, symbolizing Baba’s presence and giving us the opportunity for remembrance and worship. Taking the lowest part of the saint’s body, we touch it with the highest part of our own (the head) as a gesture of obeisance and respect, in an act of namaskar. When we bowdown we are adoring our Beloved, affirming our hallowed connection, and in this way, asking for continued blessings.

One on left near cooking place. Second on the wall where he said to have leaned his arm while cooking. Third near Dhuni where he used to sit near Dhuni. Fourth where Baba used to sit for meeting. Fifth on the black stone kept at right side of entrance.

Puja pillar:

Puja Pillar or Guru Pillar just in front of the Dhuni, the silver padukas are at the bottom of it. On the day of Guru Poornima, Baba ordered to bring the puja material to worship that post.It is only Guru Poornima which Baba asked devotees to celebrate.

Yadnya and The Dhuni:

This is a sacrificial rite (Yadnya) on a pyre – a pious devotional act of worship to Agni (fire).

For many visitors, the Dhuni is the most significant part of Dwarkamai, as it is so intimately associated with Baba. The Dhuni is the sacred, perpetually burning fire that Baba built and which has been maintained ever since, though today the fire is much bigger and is enclosed behind a wire cage. Yadnya produces ash which the purest substance on earth and has the power to destroy whatever eviland impure. Baba very generously distributed Udi to His devotees for protecting them from maladies.

Udi:

From the earliest days, Baba would give Udi – holy ash from the Dhuni – to his visitors. The healing power of Baba’s Udi is well documented and there are numerous cases of people being healed of pain or sickness by taking Baba’s Udi both before and since his Mahasamadhi.

Baba would sometimes apply Udi to his devotees when they arrived, or when they were taking leave of him, and he often gave out handfuls of it which he scooped up from the Dhuni. The Shri Sai Satcharita tells us that “when Baba was in a good mood” he sometimes used to sing about Udi “in a tuneful voice and with great joy”: “Sri Ram has come, Oh he has come during his wanderings and he has brought bags full of Udi.” Udi is still collected from the fire for distribution. Since this is a continuation of Baba’s own practice, and the Udi comes from the very fire that Baba himself lit and tended, it is considered extremely sacred. Today a small tray of Udi is kept for visitors near the steps.

The Kolamba and the Waterpot:

In the southwest corner of the mosque by the Dhuni is a water pot on a stand, and below it, an earthenware dish known as a Kolamba.Baba used to beg for his food at least twice a day. He generally visited only five houses – those of Vaman Gondkar, Vaman Sakharam Shelke, Baijabai and Ganapat Kote Patil (Tatya’s parents), Bayaji Appa Kote Patil and Nandaram Marwari – and stand outside them calling for alms. Baba would collect the solid food in a cloth bag and any liquid offerings in a small tin pot. When he returned to the mosque he would offer some at the Dhuni, the empty it all into a Kolamba and leave it available for any person or creature to take from, before eating asmall quantity himself. In continuance of this tradition, a Kolamba is still kept here beside the water pot. People leave Naivedyam (food offerings) here as a gesture of offering bhiksha to Baba, and take it as his Prasad. As Baba used to keep one or two water pots by the Dhuni (for drinking and performing ablutions), this tradition is also maintained. Devotees like to take the watera symbol of Baba’s teerth (holy water).

The Grinding stone and the Bag of wheat:

A grinding stone – a common household item in rural India – is kept in the north corner of the western wall. Baba apparently had two or three such stones (another is on display in the Samadhi Mandir),which he occasionally used for grinding wheat. The most famous of these became the inspiration for Hemadpant’s celebrated Sri Sai Satcharita.

In the corner by the grinding stone you will see a cupboard. It was in this niche that Baba used to keep his chillim. He was fond of smoking tobacco through these clay pipes and used to pass the pipe around to this close devotees. At such times he might tell stories and the atmosphere was one of good humour and friendliness.

None of the pipes can be seen in Dwarkamai now, but a few are on display in the Samadhi Mandir. Baba received many pipes in his lifetime and would often give them away.

Baba’s portraits and the Stone:



Baba would spend much of his time in the mosque sitting in front of the Dhuni, oftenwith his arm leaning on a little wooden balustrade. A large portrait of Baba,sitting in the same posture, is now to be found here. The picture is kept on a throne-like platform and is the focus of worship, just as Baba himself was when he sat here. Baba sits relaxed and calm, looking out at us with a warm,welcoming, almost amused expression; at the same time the gaze is both penetrating and searching. On seeing the finished work, Baba is reported to have said, “This picture will live after me.”

The picture was installed in Dwarkamai after Baba’s Mahasamadhi. The owner of the original painting of this photo, D. D. Neroy from Bombay, gave the painting to his guru, Kammu Baba, who later gave it to the Sansthan.

The painting that we see now is a recent copy of Jaikar’s original, which has been moved to a Sansthan office to preserve it from the drying effects of the Dhuni.

The stone on which Baba is seen sitting in the Portrait is just below the portrait now.Until Baba sat on it, the stone was used by devotees for washing their clothes (remember that in those days, the mosque consisted of only the raised area around the Dhuni,so the stone was outside). One day Baba happened to sit down on it and someone took the opportunity to photograph him. Once he had sat on it, the stone wasconsidered sacred and no longer used for washing. It is that stone, set with apair of marble padukas, which is now under Baba’s photo.

The Tiger and the Horse:

On each side of the photo is a statue of an animal – to the right a tiger and to the left a horse – Tiger is the carrier (vahaan) of original cosmic energy which takes female form of Devi – Aadi Mata – (Mother) Horse is the symbol of complete masculinity (Purushat) Nandi in front of Baba is the carrier of Shiva (cosmic purity). There is a remarkable history behind each of these.

Just one week before Baba’s Mahasamadhi, a band of travelling dervishes brought a tiger to him which they were exhibiting and there by earning money. The animal had fallen sick and is described as “very ferocious”. After trying various remedies in vain, the dervishes brought him to see the renowned saint of Shirdi hoping he would be cured by darshan of a mahatma.

The group paid obeisance to Baba and told him about the tiger’s condition. “I shall relieve him of his suffering,” said Baba. “Bring him here !” The dervishes wheeled the cage into the courtyard of the mosque. The tiger, which was tied uptightly with chains, was taken out for Baba to see.

People watched the unfolding drama first in great apprehension and then in utter astonishment. The tiger approached the steps and stared at Baba, who returned his gaze. It then thrashed its tail on the ground three times, gave out a terrific roar and fell down dead “

The dervishes were dismayed at losing their means of livelihood, but later they were reconciled to it and recognized the tiger’s exceptionally good fortune in dying in the presence of a saint ( this is commonly thought to confer Moksha or liberation). Baba consoled them saying that the tiger was “meritorious” and that it had been destined to die there on that day and had achieved permanent bliss by doing so. “The tiger’s debt incurred to you in a former birth is now cleared,” said Baba. He also helped the dervishes financially by giving them150 rupees.

Baba told the dervishes to bury the tiger in front of the nearby Mahadev Temple (one of the three small temples that now lies between the Samadhi Mandir and the Queue Complex) and you can see its Samadhi by the Nandi. The statue of the tiger was erected much later (on 12 November 1969) by Sri. Tryambaka Rao of Ojar village in commemoration of this blessed incident.

The horse was given to Baba in fulfilment of a vow by a horse dealer named Kasam,in about 1909. Kasam’s mare had not produced a foal for a long time and so here solved to give the first-born to Baba if she foaled. This came to pass and Shyam Karni (meaning “black ears”, Baba’s name for him- also known as Shyam Sunder, “Black Beauty” ) became a great favourite with Baba who lavished much love on him. Shyam Karni was an integral part of the Chavadi procession. Extravagantly decorated, he would lead the procession each time. He was present at puja and is also said to have been trained to do namaskar to Baba. Nana Chandorkar hired a man to look after him. One day,when Baba was in the mosque, he suddenly exclaimed in pain, “Oh they’re killing that horse ! Go quickly and fetch him !” It turned out that the trainer had been beating him severely, but perhaps what is more extraordinary is that when Baba revealed his back, the livid marks of a whipping could be seen on his own skin.

Shyam Sunder outlived Baba; his Samadhi is in Lendl Gardens.

On the western wall of the mosque – in the direction of Mecca – is a Nimbar or niche, with a set of lamps in front of it. The nimbar is a standard feature of all mosques, but the lamps were put there by Baba. In Dwarkamai this spot, which is near where Baba used to sit, is decorated with a garland of flowers.

The Sri Sai Satcharita relates that it was here that Baba used to have his midday meal, sitting behind a curtain with his back to the nimbar, and a row of devotees on either side of him. This is also the place where Baba would sleep with his head pointing towards the nimbar, with Mhalsapati on one side of him and Tatya Kote Patil on the other.

On the floor of the mosque, about two-thirds back from the steps, you will notice a white marble tile with a tortoise carved in relief. The tile is said to mark two things : the place where Shyam Sunder used to bow down to Baba, and the original location of the stone on which Baba sat, which was moved when the mosque was extended after Baba’s Mahasamadhi.

To the left of the courtyard area of the mosque is the small hearth where Baba sometimes used to cook. Like most things here, it is now enclosed in a wire cage but in Baba’s time and until recently, it was, of course, open.

Here Baba would occasionally prepare large quantities of sweet milk-rice, pulav and other food for distribution among visitors. He would supervise the whole process himself, including shopping, grinding spices, and chopping the ingredients. The food was cooked in huge copper pots – enough for 50-200 people– which are now on display in the Samadhi Mandir.

An outstanding aspect of Baba’s cooking style was that rather than use a ladle or a spoon, he would stir the scalding food with his bare hand, without causing himself any injury.

On each side of the lower section of the mosque is a small shed. One contains the palanquin used for processions and the other, until recently, used to house the Rath, or cart, used at festival times.

Dwarkamai,we feel blessed to touch you!

Baba,we love you, your way of life and the message you spread and the comfort you give!!

 

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Dear Saras Sister,

Thanks for your first fb on Masjid Mai. Glad you enjoyed it.

May Masjid mai bless you and your family in abundance.

Sri Padarajam Saranam Prapadheye
Sri Padarajam Saranam Prapadheye
Sri Padarajam Saranam Prapadheye.

 

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Dear Savyheal,

Oh, this coincidence escaped me! Very happy to have your response on Dwarkamai.

May Baba bless you and your family in abundance.

Om Shri Sai Sachidhathmane Namaha.

 

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Dear Deepu sister,

Thanks for your visit to this thread on Dwarkamai.

May Dwarkamai bless you and guide you always.

Om Shri Sai Priyaaya Namaha.

 

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Dear Mathira Sister,

There is no comparison to the simple life led by that Mahatma in that mud structure.

I am so happy you liked it.

May Sai Baba be with you and bless your home with full of joy, prosperity and happiness.

Om Shri Sai Putra Mitra Kalatra Bandhu Daya Namaha.