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8.1 – Guru worship
Sri Sai BabaтАЩs beneficent work seen now is exercised through various means; Sai worship is one of the most important one. Guru worship is an important feature of the Sai movement. To understand Sai BabaтАЩs life, Guru sishya relations and nature have to be studied. Sai BabaтАЩs life and leelas explains the full significance and value of Guru marga.
Great Saints like Sai Baba, by their grace, achieve perfection to impart to others. Sri Sai BabaтАЩs ability to conceal his real nature and the working of his mind and body obviously in pursuance of the directions of Sastras and Gurus. The saint must be too difficult to understand and undiscerned; move about like a dullard, idiot. SaibabaтАЩs acting as a Sadguru and a Samartha Sadguru was unknown to the thousands that met him in life or heard of him thereafter. Only by revelation of devoteeтАЩs experiences that people now mostly realize that he was Samartha SadGuru and had various grades of devotees and deciples.
His biography is the practical illustration of what Guru and Sishya mean and of the principles that govern their conduct and mutual relation. The marga that Baba followed has puzzled many. Many asked and ask now whether he was a Yogi or a Jnani or a Bhakta or followed any marga of his own. Several thought and think that Baba cannot be classified under any of the divisions applying to saints and sadhus. As a result of study, aided by His own grace, one sees at last that he was an expert of all the margas, though his chief marga, was Bhakti Marga. Bhakthi Marga is described as Guru Marga. By following Bhakthi Marga and by worshipping Guru one can attain Jnana and siddhis including yoga siddhis.
Guru worship: Definition:
Guru may be defined as one who imparts information or gives training to anther. Any schoolteacher or moral teacher or the one who teaches the way to salvation or mukti or even teaches mantras for various religious or secular purposes, high, or low, can be called a Guru.
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6.2-Expansion of Worship
Kabir, Guru Nanak, and others attempted politics in the field of literature and religion. They tried to establish the bedrock of ideas on which Indian unification in religion could be accomplished. Each had some degree of success, but even their efforts fell short of that completion and perfection.
Sai Baba declared on one occasion that in a former janma he was Kabir, and it may be noted that Baba, as Kabir, was suiting the narrow views of former centuries, while Baba of the 19th and 20th centuries had broader views and more efficient means of reaching unity. Kabir brought under his own leadership Hindus and Muslims who gave up former labels and were called Kabir panthis. But after his demise, the spirit of division came in, and there were Hindu Kabir panthis and Muslim Kabir panthis separating each form the other. Guru Nanak also accomplished the same remarkable feat in bringing Islam and Hinduism Closer to each other. But the Sikhs, who now represent the fruits of his labours, cannot provide any basis for the religious unification of India.
Sai baba fully grasped the difficulties of the problem. The only thing that could bring Hindus and Muslims together was a weird, saintly personality acting as a Guru or god- man. He must be absolutely neutral, and must allow all Sections of religions to have their own ways. Sai Baba, having all these qualities, was bringing all people to a common platform, namely devotion to that saintly personality and enabling them to see that the differences are petty and ridiculous, unworthy of serious men of jnana or realisation. Divine qualities combined with super тАУ human powers were in Sai Baba. Even-minded beneficence were so patently manifested that all alike. Hindus, muslims and Christians, who came to know about him felt that they were before a higher influence and that they could all approach and reach god through him; that he was the high watermark of saintliness, or godliness of god head and they willingly made him their Guru deva or protector. Some of them treated him as their God.
