SAI BABA

AND
THE MUSLIM MIND

By
PROF. ZEBA BASHIRUDDIN
Sri Sathya Sai Institute of Higher Learning
(INDIA)
1998
DEDICATION
at
The Divine Lotus Feet
of
Bhagawan Sri Sathya Sai Baba

CONTENTS
1. FROM DARKNESS TO LIGHT
2. WHAT SAI BABA IS TO ME
3. 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), at
the 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.

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 many
will 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

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. From
a 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 a
form. 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,

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 doing
it, 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:

- 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 I
had 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.

"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 was
transferred 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 Kashmiri
Rishi 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 He
was 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

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 and
was 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 stages
and 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, very
intense. 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 and
walked 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.

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.

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 could
never 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 world
of 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.

The study of Sufism gave a new direction to my life. It was for me a new
education - A relentless course of study demanded practicing what was learnt as
theory. I was made to sit before many Masters, Indian and outside the country.
The languages were different - Arabic, Persian, Urdu, English. Sometimes there
were translations. Slowly my heart was opened to the universality of knowledge
that was non-worldly. Love of Allah became the central passion of my existence.
During that period Baba did not speak a word of it to me. Yet I knew that it was
all his gift of grace - Not a book came to me without His guidance and only when
I was ready for it.
Osmania University's stackroom became a haven for me. Often I would search
for a particular book but repeatedly was led to another. Exhausted and irritated I
would pull the volume out. It would contain, without any doubt, material useful
for my growth. One such book was Mr. Ram Gopal's BABA FARID. Written in
flawless Urdu it mentioned incidents of God's love for man irrespective of any
religion. Baba Farid, like our Baba had devotees from different religions.
Another book that came to me was the biography of Aminuddin A'la, a south
Indian saint of thirteenth century, who taught the pure advaitic principle and was
considered as God by his devotees.
Soon the stage of miracles and religion, country, caste was over. I was taken into
deeper waters of unity. The study of Moulana Rumi and Hazrat Ibnul Arabi
(Peace be on them) with gospel of love and oneness of Reality opened my eyes to
a heaven I had not experienced.
Amazing was the similarity of thought and images of the two masters and Baba.
The images of sugar, gold, light, ocean too indicated the divinity in varied
manifestation were common. The similarity, no, oneness I thought would be dealt
in a later chapter.
When I found Vedantic terms difficult to comprehend Meher Baba's Volume.
God Speaks was handed over to me - I found equation of Vedantic terms with
Sufi and Arabic words that were synonyms in the volume. Again I was amazed.
For twenty-seven years I lived across the road where God Speaks was easily
available, yet not even once I was led to it.
Naturally, the constant reading of these masters affected my life style. Superficial
ornamentation like dying of hair, cosmetic, fashionable and costly dresses were
given up. The desire to live away from the noise and the empty pursuit of the
world made my life simpler. Gone was the madness for power, and glory. Had
not the Quran enjoined to avoid such style of living?

Know ye (all); that

the life of this world
is but play and amusement,
Pomp and mutual boasting
And multiplying
Among yourselves, riches
And 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 from
the 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 of
Sufism 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.

5
THE TESTS
And we shall try you
Until we test those
Among 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. The
best 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. I
would 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

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 to
followers 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 hankering
for 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 driver
would 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

silent for a long time. An hour later my children returned and I forgot my
mother's gesture. The next morning when everyone was away she called me to
her side:
"Has your Baba dark, big eyes?" she asked.
"Yes".
"Wears long dress that falls to his feet?" was the next question.
"Yes - but how do'u know?"
"Hum! His hair spread as a circle around his face."
"Of course, yes - but how...?"
She did not allow me to complete the query.
"Last night watching your misery I started chanting Ayat-ul-Kursi (Verse of the
throne; recited for protection). Wanted to help you. With my visionary eyes I saw
your three children where they were at that time. I also saw your Baba standing
near them. Knowing that he was already protecting them I stopped reciting the
verse. Doesn't he look that way I describe". I could not speak. My mother did not
believe in the Form. She had faith in the power of the Word. But she was wise to
realise the oneness of the Formless and the Form. The words that she recited
were from the well-known Quranic passage.
There is no God
But He - the living
The self - Subsisting, Eternal,
No slumber can seize Him
Nor sleep. His are all things
in the heavens and on earth.
Who is there that can intercede
In his presence except
As he permitteth? He knoweth
What (appears to his creatures)
Before or After
Or behind them.
Nor shall they compass
ought of His knowledge
Except as He willeth.

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 quite
sometime 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

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 could
comprehend 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

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 lap
was 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)

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 ALMUQTADAR (one who has power).
In the second instance he had given a similar Prasad to my husband. While in
Doha, 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.

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) I
have 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 strong
smell. "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. I
sat 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".

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 in
Fusus.
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.

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 sheer
limitation 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 the
secret of his singularity and duality. He was the first (Al Awwal) and the last (AlAkhir).
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

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 to
maintain 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).

The given answer suggested it to be a common error. To the elite, whose heart
are illumined, the messenger is not separate from the sender of the message. The
three are but one. The word messenger is yet another of the infinite signs. As for
the use of the word servant, the Sufis regarded it as an adorer, a devotee. Through
him the One loves itself. As one, who loves who? So the word Mohammad
(Peace be on him) is a perfect example of what a devotee should be. His
simplicity, his total obedience to Allah, his dedication to duty are to be taken as
ideal traits for those who claim to love God. How many can do it?
The third stage was a logical evolution of the previous one. It asserted that "To
worship God in all forms is to Worship Allah (Ibnul Arabi: Fusus). We would
create images in our own mind based upon our level. Therefore "Everyone is
right in his belief." (Fusus)
When I come to Baba he said the same thing.
"All names and forms are certainly equal (SANDEH NIVARINI, p.23). Only
steady faith is essential", he insisted.
The same note sounded through the Sufi lore, the same theme was sung by the
groups of mystics all over the world, over centuries, in different languages. There
was no need, even to know the language. The passion for the One overflowed the
words. All else was forgotten. The One remained.
Finally I was sent to a group where even the semblance of duality was erased.
They lived at a different level. They were the kernel of existence. The universal
forces danced on their finger tips. And they were not hesitant to call themselves
God. (They have lived the truth that there is no good or evil. Only God is.
With them I heard a queer story. One man once asked a Qalandar.
"Who is your Sheikh (Guru)?"
"God", was the answer.
"Who are you?"
"God".
(Al Hamdani Tamhidat)
Some of them are great names in spiritual history of Islam. A few can be
mentioned here.

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 great
distance 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. What
is 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.

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)

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 the
two. 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.

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 said
1. "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.

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 has
only 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,

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 garb
Of 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" of
the 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

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 trust
of 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 Dharma
in 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 his
code 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 double
edged 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.

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.

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

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 (ALWALI) 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 (ALHASEEB). 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,

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 and
theological 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 never
compensate 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 the
mind 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.

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 waste
food, 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

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, Bhauls
of 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. Abandon
all 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.

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.
Computer Typesetting by
RAJESH PHOTOSTAT, College Road, Anantapur.
Tel.: 33038.
Printed at RAMESH PRINTING PRESS, Gulzarpet, Anantapur.
Tel. 22688.