From the above dates, we can observe that perhaps the first miracle happened in 1858 about locating the mare of Chand Patil. Afterwards next miracle took place in 1886 and
between these two happenings, there is a gap of 28 years and subsequently many miracles had happened without much gap in between any two events. It is likely that during this gap of 28 years (during the initial period of Baba’s arrival in Shirdi), perhaps no body was in a position to record the events or remember them in such a way that they could be made available to the important devotees who were in a position, later on, to record them.
And it is for this purpose that Nanasaheb Chandorkar gave diaries to all the devotees and important local people in 1892 for recording Baba’s miracles.
He was very much impressed by Baba and his powers to do miracles. He also knew that Baba was doing miracles in a routine way and there was no body to record them.
Hence he gave diaries to all the devotees and important local people to record all leelasof Baba and any other important events connected with Baba.
And it was from that day, devotees/local important people started recording Baba’s leelas and earlier leelas were, by and large, not recorded except a very important miracles which could not be forgotten. This will also indicate that all miracles got recorded from 1892.
Once Thakkar and Kaka Mahajani visited Shirdi. While Kaka Mahajani was a devotee of Baba, Takkar was his master (superior official) in a firm in Bombay.
Takkar wanted to test Baba for his saintliness and miracles. When they both visited Shirdi, R.A.Tarkhad, another staunch devotee of Baba, was also present in the masjid and Tarkhad was known to Takkar who enquired Tarkhad about Baba’s capacity to do miracles for which Tarkhad replied affirmatively.
When all these three were present in the masjid, Baba did miracles in a routine way on his own. Then Takkar got convinced that Baba was a real divine saint and that miracles were a matter of routine for him (Baba) and then saluted Baba with utmost devotion and faith. Based on this incident, it can be construed that miracles are a matter of routine for Baba.
That Baba might have done some miracles during the above period of 28 years, cannot be ruled out and it is likely that some such miracles might not have been made available to the posterity due to lack of reporting people at that time.
As can be observed from the above dates,
Dixit visited Shirdi for the first time towards the end of 1909 and Khaparde visited Shirdi for the first time towards the end of 1910 and these two devotees only had maintained the diaries, narrating the events/miracles that took place in Shirdi.
While Dixit maintained a record of events (in a concise way) that took place after his arrival in Shirdi, he also maintained a record of events that took place prior to his arrival in Shirdi based on information gathered.
Khaparde maintained as many as 46 diaries with exhaustive narrations about the incidents that took place in Shirdi after his arrival only.
Even Dabholkar (Hemadpant), who wrote Sri Sai Satcharita, the main book on Shirdi Sai Baba, visited Shirdi for the first time only in 1910.
Thus, the recorded miracles available, mostly relate to period after 1910 as many devotees were there to remember and inform them..
Thus the recorded events/miracles mainly cover only the period after 1910.Though some of the earlier incidents that took place prior to 1910, were made available through the sincere and strenuous efforts of B.V.Narasimhaswamiji, it is likely that all incidents might not have been recorded and if recorded, might not have been with full details, as some of the oldest devotees who had experiences with Baba during the initial period, might not have met Narasimhaswamiji or might not have been alive during 1936 for being interviewed by Swamiji. Human memory of incidents based on hearsay, is proverbially short
and as such the oldest events, perhaps some of them not being very significant from the angle of ordinary people, thus might not have come to the notice of the devotees who were available in Shirdi later, for recording them.
Even though the diaries were given to the devotees for recording important events, it looks as though that there was no full recorded material about the events that took place prior to 1910 except a few which were very significant and which the local villagers/devotees were capable of remembering for a long time.
It looks, therefore, that some of the incidents/miracles that took place prior to 1910 might have escaped the attention of the writers and are therefore not available for the public.
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