The atmosphere is so homely there but what is perhaps more remarkable, is that his homeliness co-exists with a powerful experience of the sacred and transcendent. The spirit is profoundly moved by "something" – something indefinable, something great, something mysterious, something magnetically attractive. As we explore Sai Baba's Shiradee, this aspect of Baba – at once the concerned mother and the Almighty – is shown again and again. Many devotees relate to Baba as a mother, and many as a God supreme. That these two are so perfectly synthesized in Baba – it is perhaps the most beautiful and unique aspect of Shiradee Sai.

When Sai Baba moved into this mosque it was an abandoned and dilapidated mud structure, much smaller than the one we see today. It was rather a 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. In spite of all this there was no need for any alterations in it. Once, in the mid-1890s, 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. But eventually he permitted to acquiescing and allowing the work to go ahead and the construction team resorted to working at night, and then only on those alternate nights when Baba slept in Chavadee. 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, and some others, arranged for materials to be brought from Bombay. They then set about the work, inclUdeeng 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 appeared to be furious, demanding, "What is going on ? Who had done this ?" He promptly ripped out the poles with his own two hands (though it has taken several people to carry them), and threw stones at the laborers to drive them away. Then he grabbed his devotee by the scruff of his neck until he was unable to speak and almost choking, and violently berated him. Still he insisted on the need to make repairs. Baba finally relented and by evening he cooled down. Some time after this event, the original mud floor was also replaced with tiles and the work was complete.

When Sri Sai Baba moved into the mosque permanently, he had already been in Shiradee 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.

Baba's Fondness for Lamps
Although Baba had been healing people since his early days in Shiradee and was sometimes called "Hakeem" (doctor), it was a specific and dramatic event which brought him to the attention of the local populace, and it took place in the mosque. Throughout his life Baba displayed a fondness for lights and lamps and would regularly light Diyaa (small earthenware pots with cotton wicks and oil) in the mosque and certain local temples, in accordance with the Hindu and Muslim view that places of worship should be illuminated at night. For this he depended on the generosity of a few local shop-keepers from whom he used to beg oil. One day, however, both suppliers brusquely refused to give him any oil, claiming that they were out of stock. Baba took this calmly and returned to the mosque empty-handed. The shopkeepers followed him, curious to see what he would do. What they witnessed brought them to their knees in awe and wonder. Baba took some water from the pot kept in mosque, and put it in the jar he used for collecting oil. Shaking it up he drank the oily water, then took another jar of water and filled the four lamps with it. Next he lit the lamps, and – to the shopkeepers' astonishment – they not only burned, but remained alight all night. Afraid of being cursed by a man of such powers, the shopkeepers begged Baba's forgiveness. This was freely given, but Baba pointed out the importance of speaking the truth – if they did not want to give, they should simply say so directly and not lie about it.

The wondrous nature of this event, which is said to have taken place in 1892, and the many such Leelaa which followed, precipitated an influx of visitors to the Shiradee mosque that has never stopped growing. To this day, lamps are burnt continually in Dwaarakaamaaee, providing us with an unbroken link to Baba and the lamps that he himself started and lovingly kept alight.

Association with Dwarakaa
During Baba's time Dwaarakaamaaee was always referred to simply as "the Masjid" or mosque. The name "Dwaarakaamaaee" came into popular vogue only after Baba passed away but was first coined when a devotee once expressed a wish to make a pilgrimage to Dwaarakaa, a town in Gujarat sacred to Krishn. Baba replied that there was no need as that very mosque was Dwaarakaa. "Dwaarakaa" also means "many-gated", and "Maaee" means mother, hence "the many-gated mother" (and Baba did often call it the "Masjidaaee"). The author of Sri Sai Satcharitra, identified another definition of Dwaaarkaa given in the Skand Puraan – a place open to all four castes of people (Braahman, Kshatriya, Vaishya and Shoodra) for the realization of the four corresponding aims of human existence (Moksh or liberation, Dharm or righteousness, Arth or wealth and Kaam or sensual pleasure). In fact, Baba's mosque was open not only to all castes, but also to untouchables and those without caste.

Dhoonee: the Yagya
For many visitors, the Dhoonee is the most significant part of Dwaarakaamaaee, as it is so intimately associated with Baba. The Dhoonee 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. Yagya produces ash which the purest substance on earth and has the power to destroy whatever evil and impure. Baba very generously distributed Udee (ash) to his devotees for protecting them from maladies.

Many other sects also maintain Dhoonee, such as Zoroastrian, Soofee and Hindu (especially the Nath sect). Fire was also important to Baba, as wherever he stayed – whether under the neem tree, in the forest, or in the mosque – he always kept a Dhoonee. Baba did not confine himself to burning only wood on the Dhoonee, but would throw his old clothes on it once they were worn out, and he would adjust the fire with his foot (in Indian culture it is considered disrespectful to touch or point to anything with the foot). One day, the fire in the mosque got wildly out of control, with flames leaping up to the roof. None of those present with Baba dared say anything to him but they were nervous. Baba responded to their uneasiness, not by prayer or supplication, but by majestically rapping his Satakaa (stick) against a pillar and ordering the flames to come down and be calm. At each stroke the flames diminished and the fire was soon restored to normal.

When Baba returned from his morning begging-rounds with a cloth bag of food and a tin pot of liquids, he would first offer some of it at the Dhoonee before taking any himself. We may not be able to discern exactly why or how Baba used the Dhoonee, but it is evident that despite the apparent informality around it, the fire was an important part of his routine. According to the Sri Sai Satcharitra, the fire symbolized and facilitated purification and was the focus of oblations, where Baba would intercede on behalf of his devotees. Once when Baba was asked why he had a fire, he replied that it was for burning our sins, or Karm. It is reported that Baba would spend hours sitting in contemplation by the Dhoonee, facing South, especially in early morning hours after getting up and again at sunset. At these times "He would wave his arms and fingers about, making gestures which conveyed no meaning to the onlookers and saying "Haq" which means "God."

Today the Dhoonee is maintained in a carefully designed structure lined with special fire-bricks, in the same place that Baba used to have it. Baba made an intriguing comment about this spot, saying that it was the burial place of one Muzafar Shah, a well-to-do landowner, with whom he once lived and for whom he had cooked. This is recorded in Charter and Sayings of Sri Sai Baba, but as so frequently when Baba speaks about his personal history, we do not know to which life he was referring to. In 1998 the Sansthan undertook the rebuilding of the Dhoonee pit and re-designed the chimney to its distinctive shape.

The spot where Baba used to sit is marked by a small pair of silver Paadukaa. This was the spot where Baba stood and sat, his finger on the pulse of the universe, controlling, effecting, giving, protecting, never resting but constantly seeing to the needs of his devotees, for as he said, "If I don't take care of my children night and day, what will become of them?"

Udee -
From the earliest days, Baba would give Udee – holy ash from the Dhoonee – to his visitors. The healing power of Baba's Udee is well documented and there are numerous cases of people being healed of pain or sickness by taking Baba's Udee both before and since his Mahaa-Samaadhi. Baba would sometimes apply Udee 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 Dhoonee. The Sri Sai Satcharitra tells us that "when Baba was in a good mood" he sometimes used to sing about Udee "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 Udee." Udee is still collected from the fire for distribution. Since this is a continuation of Baba's own practice, and the Udee comes from the very fire that Baba himself lit and tended, it is considered extremely sacred. Today a small tray of Udee is kept for visitors near the steps. For devotees of Sai Baba there is an emotional attachment to Udee as a tangible form of Baba's blessings, a vehicle for Baba's grace and a link to Baba himself. People usually put it on the forehead and/or in the mouth. Udee is available in small packets from a small booth outside the Samadhi Mandir.

The Kolambaa and the Water Pot -
In the southwest corner of the mosque by the Dhoonee is a water pot on a stand, and below it, an earthenware dish known as a Kolambaa. Baba used to beg for his food at least twice a day. He generally visited only five houses 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 Dhoonee, he would empty it all into a Kolambaa and leave it available for any person or creature to take from, before eating a small quantity himself. In continuance of this tradition, a Kolambaa is still kept here beside the water pot. People leave Naivedya (food offerings) here as a gesture of offering Bhikshaa to Baba, and take it as his Prasaad. As Baba used to keep one or two water pots by the Dhoonee (for drinking and performing ablutions), this tradition is still maintained. Devotees like to take the water a symbol of Baba's teerth (holy water).

The Nimbaar -
On the Western wall of the mosque – in the direction of Mecca – is a Nimbaar or niche, with a set of lamps in front of it. The Nimbaar is a standard feature of all mosques, but the lamps were put there by Baba. In Dwaarakaamaaee this spot, which is near where Baba used to sit, is decorated with a garland of flowers. The Sri Sai Satcharitra relates that it was here that Baba used to have his midday meal, sitting behind a curtain with his back to the Nimbaar, 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 Nimbaar, with Mahalsapati on one side of him and Tatya Kote Patil on the other.

The Grinding Stone and 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 Satcharitra. It is described as follows :

"One morning, some time after the year 1910, while I was in Shiradee, I went to see Sai Baba at his mosque. I was surprised to find him making preparations for grinding an extraordinary quantity of wheat. After arranging a gunny sack on the floor he placed a hand-operated flour mill on it and, rolling up the sleeves of his robe, he started grinding the wheat. I wondered at this, as I knew that Baba owned nothing, stored nothing and lived on alms. Others who had come to see him wondered about this too, but nobody had the temerity to ask any questions. As the news spread through the village, more and more men and women gathered at the mosque to find out what was going on. Four of the women in the watching crowd forced their way through and, pushing Baba aside, grabbed the handle of the flour mill. Baba was enraged by such officiousness, but as the women raised their voices in devotional songs, their love and regard for him became so evident that Baba forgot his anger and smiled.

As the women worked, they too wondered what Baba intended doing with such an enormous quantity of flour... They concluded that Baba, being the kind of man he was, would probably distribute the flour between the four of them… When their work was done, they divided the flour into four portions, and each of them started to take away what she considered her share. "Ladies, have you gone mad!" Baba shouted. "Whose property are you looting? Your father's? Have I borrowed any wheat from you ? What gives you the right to take this flour away ? Now listen to me," he continued in a calmer tone, as the women stood dumbfounded before him. "Take this flour and sprinkle it along the village boundaries." The four women, who were feeling thoroughly embarrassed by this time, whispered among themselves for a few moments, and then set out in different directions to carry out Baba's instructions.

Since I was witness to this incident, I was naturally curious as to what it signified, and I questioned several people in Shiradee about it. I was told that there was a cholera epidemic in the village, and this was Baba's antidote to it ? It was not the grains of wheat which had been put through the mill but cholera itself which had been crushed by Sai Baba, and cast out from the village of Shiradee.

To this day, a grinding stone is kept in the mosque with a sack of wheat beside it, as it was in Baba's time. This tradition goes back many years to the time when two devotees – a farmer (Balaji Patil Nevaskar) and his landowner – came to Baba for arbitration. Although Nevaskar had been cultivating the land for decades, the owner wanted it back. Baba advised him to comply with the owner's wishes, but instead of giving the crop to the owner he sent the whole of it to Baba, keeping none for himself? Baba took a small portion of it, which he kept beside him all year, and returned the rest. In this way the custom was born and the ritual was repeated every year. These days a bag of wheat is kept in a glass case by the grinding stone throughout the year, and is replaced annually on the festival of Raam Navamee.

The Chilam
In the corner by the grinding stone you will see a cupboard. It was in this niche that Baba used to keep his Chilam. 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 humor and friendliness. As with many of the apparently ordinary things around Baba, there was more to the Chilam as a means of bestowing grace. GS Khaparde observes in his Shiradee Diary that one day Baba "was very gracious and repeatedly gave me smoke out of his pipe. It solved many of my doubts and I felt delighted." There are also reports of Baba using the pipe for healing purposes. Hari Bhau, for example, suffered from asthma. He had never smoked before Baba offered him the pipe one day. Because it was given by Baba, he took it and smoked. From then on, his asthma was cured and never bothered him again. None of the pipes can be seen in Dwaarakaamaaee 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 Portrait
Baba would spend much of his time in the mosque sitting in front of the Dhoonee, often with 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."

Something of that freshness is evident when we look at the portrait here. No matter how many times we take its Darshan, we feel that Baba is greeting us a new. For that, we are indebted to the artist, SR Jaikar from Bombay. The original picture was painted under commission from a close devotee (MW Pradhan). At first, Baba did not give permission for the work, claiming that he was just a simple beggar and fakir and what was the point of painting such a person. It would be better for Shama (who relayed the request to Baba) to get his own portrait done, suggested Baba. Luckily for future generations though, Baba later relented and Jaikar actually painted four pictures, one of which was touched by Baba. The picture was installed in Dwaarakaamaaee after Baba's Mahaa-Samaadhi. The painting that we see now is a recent copy of Jaikar's original, which has been moved to a Sansthaan office to preserve it from the drying effects of the Dhoonee.

Baba's Paadukaa
In front of the portrait is a pair of silver Paadukaa which was installed later. Here it may be worth adding a note about the significance of Paadukaa. They are used throughout India, but particularly in the Datta cult in Maharashtra. Paadukaa may be a pair of carved "footprints" or a pair of shoes used by the saint. It is the former which we mostly see in Shiradee. Paadukaa signify the presence of the saint – wherever the feet are, the rest of the body will be ! – and thus they are revered.

In Dwaarakaamaaee alone, there are five sets of Paadukaa, 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 Namaskaar. When we bow down we are adoring our Beloved, affirming our hallowed connection, and in this way, asking for continued blessings.

Baba has told his devotees, "I am a slave of those who always remember me in their thoughts and actions and do not eat anything before offering it to me." If you are in Dwaarakaamaaee around midday, you may see people offering food to the portrait. After being offered, the food is then taken back to the person's house and shared as prasad or distributed among those in the mosque. The Sansthan also offers food to Baba here (as well as at Gurusthan and the Samadhi Mandir). Afternoon arati, it is given out to all those present in Dwaarakaamaaee.

In the context of offering food to Baba's portrait, we may recall the story in the Sri Sai Satcharitra of the Tarkhad family. Mrs. Tarkhad and her son were planning to visit Shiradee, but the son was reluctant to go, as he was afraid his father would not properly carry out the daily worship to the large picture of Baba he lovingly kept at their house in Bandra. His father assured him that he would, and mother and son left for Shiradee. For three days all went well, but on the fourth day, although Mr. Tarkhad performed the puja, he forgot to offer the customary few pieces of lump sugar. As soon as he remembered his omission, he postrated before the shrine, asked for forgiveness and wrote a letter to Shiradee. Meanwhile, around the same time in Shiradee, Baba turned to Mrs. Tarkhad and said, "Mother, I went to your house in Bandra to get something to eat, but the door was locked. I managed to get in somehow, but found that Bhau [Mr. Tarkhad] had left nothing for me to eat so I have returned unsatisfied. " Mrs Tarkhad did not understand what Baba was talking about, but the son immediately realized and asked Baba if he could go home, Baba refused, but let him do his Poojaa in the mosque. The son wrote to his father imploring him not to neglect the Poojaa and the two letters crossed in the post and were delivered the next day. This shows that in a mysterious and inexplicable way, when we offer something to a picture of Baba, it is not merely symbolic, but we are offering it to Baba himself.

Dakshina Box or Hundee –
Lots of Dakshinaa is given by way of donation to Baba. Baba used to accept or not accept according to his wish money as Dakshinaa from devotees for retrieving them from their evil effect of sins. Life becomes pure and rich by sacrifice. This is the preaching from Upanishad – which means learning by sitting at the feet or in the company of Sat Guru. Until around 1909, Baba almost never asked for Dakshinaa and rarely accepted any monetary offerings, except occasionally a few small coins which he used for buying fuel. Then, for some reason, Baba did start asking, although he had no personal need or desire for money, and by the end of each day he had always given away whatever he had received that day, remaining true to his principles of non-attachment and poverty. A few devotees were even given a fixed amount every day. Baba's purpose in asking for Dakshina was always to benefit a particular individual by, for example, driving a (frequently moral) point home, balancing a forgotten debt or conferring a special blessing. "I do not ask from everyone," he said, "but emblem of Muslim-Hindu unity. The provision of the Tulasee in a Muslim place of worship is an example of the many ways in which Baba fused Muslim and Hindu elements and resisted being identified exclusively with one religion, while persistently challenging sectarian divisions and prejudices.