Daily Words of Sai

One can see one’s own reflection in the mirror only when a particular chemical is coated on the other side. Likewise, coat the chemical of love on your heart in order to have the vision of God. Fill your heart with love. Then there will be no place for evil qualities like jealousy, anger and hatred. Just as wax melts when it comes in contact with heat, the heart melts when the rays of love fall on it.

- Sathya Sai Baba

Sat, Sep 04, 2010

Divine Marriage of the Divine Couple in the immediate Divine Presence of The Supreme Divine in the Divine Abode undoubtedly bears the Supreme Divine Significance!

Today, on this day of auspicious Arudra star, in the evening, Prasanthi Nilayam witnessed the most auspicious Divine Marriage of Lord Shiva and Goddess Parvathi, as Bhagawan presided over the session.

(To read more click on the: Darshan Update link)

For Light is God; God is Light.

A beautifully made video by adeline108

Look on the flame steadily for some time, and closing your eyes try to feel the flame inside you…

As regards the technique of meditation, different teachers and trainers give different forms of advice. But I shall give you now the most universal and the most effective form. This is the very first step in spiritual discipline. At first, set a few minutes every day for meditation, and extend the time as you feel the bliss that you get. Let it be in the hours before dawn. This is preferable because the body is refreshed after sleep, and the dealings of daytime will not yet have impinged on you. Have a lamp or a candle before you with an open, steady, and straight flame. Sit in front of the candle in the lotus posture or any other comfortable sitting position. Look on the flame steadily for some time, and closing your eyes try to feel the flame inside you between your eyebrows. Let it slide down into the lotus of your heart, illuminating the path. When it enters the heart, imagine that the petals of the lotus open out by one, bathing every thought, feeling, and emotion in the light and so removing darkness from them. There is no space for darkness to hide. The light of the flame becomes wider and brighter. Let it pervade your limbs. Now those limbs can never indulge in dark, suspicious, and wicked activities; they have become instruments of light and love. As the light reaches up to the tongue, falsehood vanishes from it. Let it rise up to the eyes and the ears and destroy all the dark desires that infest them and which lead you to perverse sights and childish conversation. Let your head be surcharged with light and all wicked thoughts will flee there from. Imagine that the light is in you more and more intensely. Let it shine all around you and let it spread from you in ever widening circles, taking in your loved ones, your kith and kin, your friends and companions, your enemies and rivals, strangers, all living beings, the entire world. Since the light illumines all the senses every day so deeply and so systematically, a time will soon come when you can no more relish dark and evil sights, yearn for dark and sinister tales, crave for base, harmful, deadening toxic food and drink, handle dirty demeaning things, approach places of ill-fame and injury, or frame evil designs against anyone at any time. Stay on in that thrill of witnessing the light everywhere. If you are adoring God in any form now, try to visualize that form in the all-pervasive light. For Light is God; God is Light. Practice this meditation as I have advised regularly every day. At other times repeat the name of God (any Name fragrant with any of His many Majesties), always taking care to be conscious of His might, mercy, and munificence.

- Sri Sathya Sai Baba
Sathya Sai Speaks, Volume X, Page 348-350, Shivarathri, 1979

2nd September 2010

Bala Krishna

( Picture materialised by Swami)

Sri Krishna Janmashtami

The birthday of Lord Sri Krishna, the Avatar of the Dwapara Yuga.

Bhagawan has declared that Lord Krishna’s advent took place at 3 a.m. on 20th July, 3228 B.C, the Ashtami Day (eighth day after full moon) under the star ‘Rohini’ in the dark fortnight.(Krishna Paksha) of Shravana Masa in the year named ‘Srimukha’.

Even the smallest acts of Krishna were saturated with supreme sweetness. Krishna was everyone’s dearest kinsman and fastest comrade. The Leelas (Divine Sport) of Krishna are sweet and meaningful.  All activities of Krishna were for the well being of the World.  His advent was for the uplift of the world from wickedness and unrighteousness. It was also for fulfilling the needs of those who are devoted to Him, for the establishment of righteousness and the revival of the Vedas. Though people caught in the coils of ignorance see the Leelas as self-centered and even motivated by delusion, genuine devotees cherish each one of these as significant and sustaining examples of Grace. The Lord showers Grace on each and every one in such a way that suits the time, the person and their aspirations.

- Bhagavatha Vahini, “Krishna Avatara” Chap 34.

Om Sri Sathya Sai Krishnaya Namah

Listen to Bhagawan sing “Govinda Krishna Jai Gopala Krishna Jai”

Today we are celebrating the Birthday of Krishna. You are attaching importance to His body, but not to His teachings. You will be celebrating Krishna’s Birthday in the true spirit of the term only when you put His teachings into practice.

All the actions that you undertake must be sacred. There should be harmony in your thought, word and deed. The proper study of mankind is man. “Work is Worship”, “Duty is God”. This was the teaching of our ancient seers. Consider all activities as an offering to God and all work as God’s work. Just as two wings are essential for a bird to soar high in the sky, two wheels for a cycle to move, Prema (Love) and Seva (service) are essential for man to reach his destination. No benefit accrues from rendering service devoid of love. Do not expect any returns for your acts of service. The satisfaction which you derive from rendering service is itself a reward.

People merely say, “Krishna, Krishna,” as they go round or pass-by a temple. Of what value is such part-time devotion? They are mere name’s sake Bhaktas. You must strive to earn the great wealth of God’s love. God is omnipresent in all His attributes. One experiences this unity. Ramadasa also had this experience. Thaneesha put him in jail, but he never gave up the name of Rama. “O Rama! When all is your form, how can I be apart from you,”, he prayed.

There are those who sit in Dhyana or meditative postures. But their minds are in the market or in hair dressing shop. Is this Dhyana or Japa? The mind should be immersed in Krishna. Instead it is filled with desires (Trishna). What is needed is Krishna not Trishna. Krishna will fulfil all your Trishnas.

Divine Discourse: September 3, 1999

Bhagavad Gita

Listen!!!

Bhagavad Gita

Chapter 12

Bhakti Yoga – The Path of devotion

In chapter twelve Lord Krishna extols the glory of devotion to God.

Along with this he explains the  different forms of spiritual disciplines and discusses

the qualities of the devotees who by performing their activities in this way become very dear to Him.

Thus this chapter is entitled: The Path of Devotion.

More than the adherent of the path of karma, jñâna or yoga, the follower of the path of bhakti is declared fortunate and superior. He is better than the yogî, the sannyâsî, the jñânî and the sadhaka who takes up the discipline of karma. – Prasanthi Vahini, p. 76

Verse 1.

arjuna uvâca
evam satatâ-yukta ye
bhaktâs tvâm paryupâsate
ye câpy aksharam avyaktâm
teshâm ke yoga-vittamâh

arjunah uvâca — Arjuna said; evam — thus; satata — always; yuktâh — engaged; ye — those who; bhaktâh — devotees; tvâm — You; paryupâsate — properly worship; ye — those who; ca — also; api — again; akshâram — beyond the senses; avyaktam — the unmanifested; teshâm — of them; ke — who; yoga-vittamâh — the most perfect in knowledge of yoga.

Arjuna asked with a smile and a little tremor of the lips, “Lord! I realize that You are pleased with undeviating single-pointed devotion. But are You pleased with the worship of You-with-form or You-without-form? Do You prefer sakara upasana or nirakara upasana? Which melts You more and contributes to success in getting Your Blessings? Which is easier for the sadhaka and more welcome to You? Please tell me.” – Gîtâ Vahini, p. 176

Verse 2.

s’rî bhagavân uvâca
mayy âves’ya mano ye mâm
nitya-yuktâ upâsate
s’raddhayâ parayopetâs
te me yuktatamâ matâh

s’rî bhagavân uvâca — the Supreme Personality of Godhead said; mayi — upon Me; âves’ya — fixing; manah — the mind; ye — those who; mâm — Me; nitya — always; yuktâh — engaged; upâsate — worship; s’raddhayâ — with faith; parayâ — transcendental; upetâh — endowed; te — they; me — by Me; yukta-tamâh — most perfect in yoga; matâh — are considered.

Krishna was happy that this question was asked. He said, “Arjuna! I do not make any distinction between the two. I am pleased, however I am worshiped, provided the mind is saturated with Me and there is steady faith in every act, word and thought.” Arjuna intercepted with the query, “Krishna! Are mere purity of heart and steady faith enough? Do not sex or status as fixed by caste or the stage of life form obstacles to success?” Krishna chided Arjuna and replied, “I am surprised that you should ask such questions after going through all of this experience. Do you not realize that for those who have fixed their minds on God, who have reposed in Me, the Personification of Truth, eternal and pure, there will not be an iota of ‘identification of the self with the body’, (deha-bhranthi) … if they have still the awareness of sex or caste or stage of life with all the attendant pride, humility, etc., it only reveals that they have not surrendered their minds to God. For those who have rid themselves of attachment to the body, there will not be the distraction of caste, status, etc.

“But the âs’rama dharma and the varna dharma (the codes of conduct prescribed for the castes and for those in the four stages of life (student (brahmacâri), house-holder (grihastha), recluse (vânaprastha) and monk (sannyâsa)) do not hinder in any way the discipline of fixing the mind on God or of purifying the mind of evil or worshipping the Lord through all one’s actions, words and thoughts. The distinctions of sex or caste or status or stage of life affect only those who live in the awareness of the body as reality and act as if the world is absolute and eternal.” - Gîtâ Vahini, p. 176-7

Verse 3-4.

ye tv aksharam anirdes’yam
avyaktam paryupâsate
sarvatra-gam acintyam ca
kûthastham acalam dhruvam

sanniyamyendriya-grâmam
sarvatra sama-buddhayah
te prâpnuvanti mâm eva
sarva-bhûta-hite ratâh

ye — those who; tu — but; aksharam — that which is beyond the perception of the senses; anirdes’yam — indefinite; avyaktam — unmanifested; paryupâsate — completely engage in worshiping; sarvatra-gam — all-pervading; acintyam — inconceivable; ca — also; kûthastham — unchanging; acalam — immovable; dhruvam — fixed;

sanniyamya — controlling; indriya-grâmam — all the senses; sarvatra — everywhere; sama-buddhayah — equally disposed; te — they; prâpnuvanti — achieve; mâm — Me; eva — certainly; sarva-bhûta-hite — for the welfare of all living entities; ratâh — engaged.

Verse 5.

kles’o ‘dhikataras teshâm
avyaktâsakta-cetasâm
avyaktâ hi gatir duhkham
dehavadbhir avâpyate

kles’ah — trouble; adhika-tarah — very much; teshâm — of them; avyaktâ — to the unmanifested; âsakta — attached; cetasâm — of those whose minds; avyaktâ — toward the unmanifested; hi — certainly; gatih — progress; duhkham — with trouble; deha-vadbhih — by the embodied; avâpyate — is achieved.

At this, Arjuna said, “Krishna! The contemplation of the formless characteristicless nirguna-nirakara is very difficult, is it not, for those with deha-bhranthi or identification of the self with the body? The worship of the form-ful aspect of God, which is in reach of the ordinary man, can this yield purity of mind, purity of inner instruments of consciousness? Please enlighten me.

“Arjuna! People think that the worship of God with form and attributes is quite enough. This discipline will only be of some help; it will guide the person along the road for a little while. For the Lord will not condescend to grant liberation for just this! For he who aims at liberation must first give up attachment to the body. Without that, the atmic stage cannot be attained. The identification with the body is the expression of ignorance. The âtmâ must be recognized as distinct from the prakriti.” - Gîtâ Vahini, p. 177-8

Verse 6-7.

ye tu sarvâni karmâni
mayi sannyâsya mat-parâh
ananyenaiva yogena
mâm dhyâyanta upâsate

teshâm aham samuddhartâ
mrityu-samsâra-sâgarât
bhavâmi na cirât pârtha
mayy âves’ita-cetasâm

ye — those who; tu — but; sarvâni — all; karmâni — activities; mayi — unto Me; sannyâsya — giving up; mat-parâh — being attached to Me; ananyena — without division; eva — certainly; yogena — by practice of such bhakti-yoga; mâm — upon Me; dhyâyantah — meditating; upâsate — worship;

teshâm — of them; aham — I; samuddhartâ — the deliverer; mrityu — of death; samsâra — in material existence; sâgarât — from the ocean; bhavâmi — I become; na — not; cirât — after a long time; pârtha — o son of Prithâ; mayi — upon Me; âves’ita — fixed; cetasâm — of those whose minds.

Dedicate all worship, all adoration, all Vedic rituals and other vows and vigils with all the fruits that may accrue, to Me. Take Me as the ultimate goal, as the final aim which transforms all acts into worship; fix your mind on Me, meditate on Me; I shall then shower My Grace and take you across the ocean of change, of samsâra; I shall favor you with the goal you seek. Arjuna! It is not an easy task to fix your mind steadily on Me. Not everyone can succeed in this. However long the practice, it is hard to keep the mind on Me, without deflecting it towards other things or ideas.” - Gîtâ Vahini, p. 179

Verse 8.

mayy eva mana âdhatsva
mayi buddhim nives’aya
nivasishyasi mayy eva
ata ûrdhvam na sams’ayah

mayi — upon Me; eva — certainly; manah — mind; âdhatsva — fix; mayi — upon Me; buddhim — intelligence; nives’aya — apply; nivasishyasi — you will live; mayi — in Me; eva — certainly; atah ûrdhvam — thereafter; na — never; sams’ayah — doubt.

Verse 9.

atha cittam samâdhâtum
na s’aknoshi mayi sthiram
abhyâsa-yogena tato
mâm icchâptum dhanañjaya

atha — if, therefore; cittam — mind; samâdhâtum — to fix; na — not; s’aknosi — you are able; mayi — upon Me; sthiram — steadily; abhyâsa-yogena — by the practice of devotional service; tatah — then; mâm — Me; icchâ — desire; âptum — to get; dhanañjaya — o winner of wealth, Arjuna.

“You might therefore ask, ‘Have we no other means?’ My reply is, ‘Yes, there is’. Even those who are eager to engage themselves in acts that please Me can get established in the atmic consciousness and gain liberation. By means of prayer, recitation of the name, adoration of the glory, worship, etc., the sins of the past can be destroyed, the inner consciousness purified of impulses and urges; then the light of wisdom will dawn, leading to liberation from darkness.” - Gîtâ Vahini, p. 179

Verse 10.

abhyâse ‘py asamartho ‘si
mat-karma-paramo bhava
mad-artham api karmâni
kurvan siddhim avâpsyasi

abhyâse — in practice; api — even if; asamarthah — unable; asi — you are; mat-karma — My work; paramah — dedicated to; bhava — become; mat-artham — for My sake; api — even; karmâni — work; kurvan — performing; siddhim — perfection; avâpsyasi — you will achieve.

Devotion to the Lord is only a form of discipline to reach the goal. The seeker should not stop with the acquisition of devotion; he should pay attention not so much to the devotion or love that he has toward the Lord, but to the love and grace that the Lord bestows on him! He must always be eager to find out which behavior of his, what acts of his, will be most pleasing to the Lord, will fill the Lord with anandam. Inquire about that, yearn for that, carry out the things that will secure that objective – be engaged in acts conducive to gain it – that is real bhakti.

But people generally do not follow this ideal of bhakti, nor do they think about the implication of that ideal. They pay attention only to the love that the devotee has to the Lord; and in the process, they do not pay much attention to the dharma and the karma that the Lord approves or appreciates! This is why Krishna says, “Karma that pleases the Lord is superior to the kama that fulfills the yearnings of the devotee.” Whatever the devotee does or thinks or plans or observes, they should draw down the grace of God”. They should not be subject to his own will; they should be in accordance with His Will. The devotee must test every thought and feeling on the touchstone of the Lord’s declared preferences. - Gîtâ Vahini, p. 179-80.

Verse 11.

athaitad apy as’akto ‘si
kartum mad-yogam âs’ritah
sarva-karma-phala-tyâgam
tatah kuru yatâtmavân

atha — even though; etat — this; api — also; as’aktah — unable; asi — you are; kartum — to perform; mat — unto Me; yogam — in devotional service; âs’ritah — taking refuge; sarva-karma — of all activities; phala — of the results; tyâgam — renunciation; tatah — then; kuru — do; yata-âtmavan — self-situated.

This is that path: Establish your mind and intelligence in Me. If you cannot accomplish this and find it difficult, give up your egoism and carry on activities that are moral and holy. If even this is too difficult, give up attachment to the fruits, the consequences of all your acts; offer them to Me as Krishna-arpanam. Offering your acts to Me should not be a mere vocal exercise. Take care that you do so, by word, by deed and by thought, mano-vak-kaya-karma, as they say.- Gîtâ Vahini, p. 187.

Verse 12.

s’reyo hi jñânam abhyâsâj
jñânâd dhyânam vis’ishyate
dhyânat karma-phala-tyâgas
tyâgâc chântir anantaram

s’reyah — better; hi — certainly; jñânam — knowledge; abhyâsât — than practice; jñânât — than knowledge; dhyânam — meditation; vis’ishyate — is considered better; dhyânât — than meditation; karma-phala-tyâgah — renunciation of the results of fruitive action; tyâgât — by such renunciation; s’ântih — peace; anantaram — thereafter.

Take note of this. The aspirant for grace must have before his mind the act and not its consequence, beneficial or otherwise. That is the reason why Gopala said that jñâna is superior to abhyâsâ, dhyâna is superior to jñâna, and the giving up of attachment to the consequences of your acts is superior to dhyâna. Such nonattachment, Krishna said, will confer s’ântih. - Gîtâ Vahini, p. 187

The Gîtâ says, s’reyo hi jñânam abhyâsâj. Abhyâsâ or practice is the crux of the problem. Through that, victory can be won. Concentration can be mastered in dhyâna and this will lead to disinterestedness in the results of one’s actions, for the actions are not one’s own, but God’s. The results too are not one’s; they are God’s. When you become detached from the fruits of your actions, though intent on action (offering to the Lord your skill and energy), then, you attain peace of mind, prasanthi. If, however, you cultivate attachment to the things of the world, land and houses, bank balances and insignia of power, then attachment towards God weakens and concentration in dhyâna fails - Sathya Sai Speaks VII, p. 407

Verse 13-14.

adveshthâ sarva-bhûtânâm
maitrah karuna eva ca
nirmamo nirahankârah
sama-duhkha-sukhah kshamî

santushthah satatam yogî
yatâtmâ dridha-nis’cayah
mayy arpita-mano-buddhir
yo mad-bhaktah sa me priyah

adveshthâ — nonenvious; sarva-bhûtânâm — toward all living entities; maitrah — friendly; karunah — kindly; eva — certainly; ca — also; nirmamah — with no sense of proprietorship; nirahankârah — without false ego; sama — equal; duhkha — in distress; sukhah — and happiness; kshamî — forgiving;

santushthah — satisfied; satatam — always; yogî — one engaged in devotion; yatâ-âtmâ — self-controlled; dridha-nis’cayah — with determination; mayi — upon Me; arpita — engaged; manah — mind; buddhih — and intelligence; yah — one who; mat-bhaktah — My devotee; sah — he; me — to Me; priyah — dear.

See God in every being; and then, true sneha (affection, tenderness, love) will blossom. This type of true sneha can come only when you follow the advice of Krishna: “He who has no trace of hatred towards any creature, who is friendly towards all and compassionate, who is free from the bondage of ‘I’ and ‘Mine’, who takes pleasure and pain as equally welcome, and who is forbearing in spite of provocation … “

These are the signs of true sneha, and it is only when you are on the godward journey along the nine stages of bhakti that you can attain this divine ideal of true friendship - Sanathana Sarathi, Sept. 1979, p. 167

“That is to say, you will have to rid yourself of the feelings of ‘Mine’ and ‘I’. They are not distinct; the first springs from the second and both arise from ajñâna, the ignorance of the fundamental truth. For, once rid of ajñâna, the sense of ‘I’ and ‘Mine’ will not give trouble; they have no place in him. Hence, it is laid down that the aspirant for bhakti must possess santushthah satatam, contentment always. What does this mean? It implies contentment under all conditions, good health or illness, loss or profit, grief or joy. Whether one’s wish is fulfilled or not, the mind should not lose equanimity and poise. - Gîtâ Vahini, p. 189

The Gîtâ says you must be adveshthâ sarva-bhûtânâm, without hatred to all beings; but, that is not enough. A wall has no hatred towards any being! But, is that the ideal? No. You must positively love all beings, actively love, actively engage yourself in acts of love. That alone can win the grace you crave for. - Sathya Sai Speaks VII, pp. 465-6

Verse 15.

yasmân nodvijate loko
lokân nodvijate ca yah
harshâmarsha-bhayodvegair
mukto yah sa ca me priyah

yasmât — from whom; na — never; udvijate — are agitated; lokah — people; lokât — from people; na — never; udvijate — is disturbed; ca — also; yah — anyone who; harsha — from happiness; amarsha — distress; bhaya — fear; udvegaih — and anxiety; muktah — freed; yah — who; sah — anyone; ca — also; me — to Me; priyah — very dear.

The mind loses balance if the slightest obstacle arises in the path it frames for itself. It is so fickle. Why, if the cup of coffee is not forthcoming in time, if you miss seeing two films in one week, if you could not squat before the radio both in the morning and the evening for long hours; if many such trifles are denied or disturbed, you feel overshadowed by discontent. Santushthah is the state of mind that is unaffected by the achievement or non-achievement of any wish, the happening or nonhappening of any event; the mind must be undisturbed, without excitement or disappointment - Gîtâ Vahini, p. 189-90

Verse 16.

anapekshah s’ucir daksha
udâsîno gata-vyathah
sarvârambha-parityâgî
yo mad-bhaktah sa me priyah

anapekshah — neutral; s’ucih — pure; dakshah — expert; udâsînah — free from care; gata-vyathah — freed from all distress; sarva-ârambha — of all endeavors; parityâgî — renouncer; yah — anyone who; mat-bhaktah — My devotee; sah — he; me — to Me; priyah — very dear.

Verse 17.

yo na hrishyati na dveshthi
na s’ocati na kânkshati
s’ubhâs’ubha-parityâgî
bhaktimân yah sa me priyah

yah — one who; na — never; hrishyati — takes pleasure; na — never; dveshthi — grieves; na — never; s’ocati — laments; na — never; kânkshati — desires; s’ubha — of the auspicious; as’ubha — and the inauspicious; parityâgî — renouncer; bhaktimân — devotee; yah — one who; sah — he is; me — to Me; priyah — dear.

The Gîtâ declares that though a person may have deep devotion to the Lord, he cannot be called a bhakta if he lives without regard to the commands of the Lord; that is, the dharma laid down in the s’âstras, which embody His orders, revealed to saints and seers. It is in this sense that Krishna uses the word bhaktimân, when He declares in the Gîtâ, ‘bhaktimân yah sa me priyah‘. - Gîtâ Vahini, p. 180

Verse 18-19.

samah s’atrau ca mitre ca
tathâ mânâpamânayoh
s’îtoshna-sukha-duhkheshu
samah sanga-vivarjitah

tulya-nindâ-stutir maunî
santushtho yena kenacit
aniketah sthira-matir
bhaktimân me priyo narah

samah — equal; s’atrau — to an enemy; ca — also; mitre — to a friend; ca — also; tatha — so; mâna — in honor; apamânayoh — and dishonor; s’îta — in cold; ushna — heat; sukha — happiness; duhkheshu — and distress; samah — equipoised; sanga-vivarjitah — free from all association;

tulya — equal; nindâ — in defamation; stutih — and repute; maunî — silent; santushthah — satisfied; yena kenacit — with anything; aniketah — having no residence; sthira — fixed; matih — determination; bhaktimân — engaged in devotion; me — to Me; priyah — dear; narah — a man.

Verse 20.

ye tu dharmyâmritam idam
yathoktam paryupâsate
s’raddadhânâ mat-paramâ
bhaktâs te ‘tîva me priyâh

ye — those who; tu — but; dharma — of religion; amritam — nectar; idam — this; yathâ — as; uktam — said; paryupâsate — completely engage; s’raddadhânâh — with faith; mat-paramâh — taking Me, the Supreme Lord, as everything; bhaktâh — devotees; te — they; atîva — very, very; me — to Me; priyâh — dear.

What a grand idea this sloka conveys! This is the concluding sloka of the series that gives the qualities one has to develop. It calls the entire group dharmyâmritam, the dharmic way to immortality! The Lord has declared therein that those who have these qualities, those who trust in Him as the only ultimate goal, those who are attached to Him single-mindedly are dearest and nearest to Him.

Note the expression dharmyâmritam used here. Ponder over it and draw inspiration from it. The nectar of the Lord’s grace is deserved only by those who adhere to the Lord’s dharma. Simple folk believe they have bhakti towards the Lord; but they do not pause to inquire whether the Lord has love towards them! People who pine to discover this are rather rare. That is really the true measure of spiritual success. - Dharma Vahini, p. 18

Mahatma Gandhi

Rely on the Lord and accept whatever is your lot.

He is in you, with you.

He knows best what to give and when.

He is full of Prema (Love).

That is My uniqueness: Prema.

Prema is a special gift I bring, the special medium through

which My Grace operates.

That is the basis of all My acts.

God is said to reside in everything.

He resides as Prema.

Devoid of Prema, the World becomes a cauldron of misery.

- Sathya Sai Baba

Bala Sai

Original top photograph above taken at Sri Rangapatna Orphanage in 1992 when we visited this place.

Video taken by someone in 2004 and their explanation, as read below

Sai Shivoham

I am the Supreme Cosmic Divine Self

(Sai Shiva)

Visualize Sathya Sai at the heart of Shiva Linga and gradually trancending Name and Form.

(Above is a copy of the original picture which had manifested Vibhuti and Amrita in Australia)

SAI SHIVA

(a) Body: Bereft of body identification

(b) Sheath: Beyond senses

(c) State: Transcendental (thureeya)

(d) Aspect:

(i) Individual: Jeevanmuktha (one who is liberated while living)
(ii) Cosmic: Sarvaraat: Universally Self-shining Supreme Eternal Entity

(e) Level of consciousness: Constant integrated awareness of identity of Jeevanmuktha with Paramaathma
(f) Manifest aspect of Divinity: Parabrahma Sai Shiva
(g) Faculty/energy level: Sathyam, Shivam, Sundharam, Aanandham (truth, goodness, beauty, bliss)
(h) Operational Value: Nirvikalpa samadhi (Super Conscious state, free from ideation).

Visualize Sathya Sai at the heart of Shiva Linga and gradually trancending Name and Form.

(the original picture was materialized by Baba for Ghandikota Subrahmanya Shastriji, saying “This is my true form”)

The Revelation of Swami’s True Form

By G.V. Subba Rao

Note: A phoneticized spelling of Sanskrit words as favored by Baba is used in this article.

This is the story of an extraordinary materialization by Bhagavan Sri Sathya Sai Baba of an unusual picture signifying the true form of Shree Sathya Sai.

On one Shankara Jayanthi day Swami asked my late revered father, Sri Ghandikota Subrahmanya Shasthri, to address a large gathering of devotees in the spacious Poornachandra Auditorium. My father, a master of Vedhic learning and practice, dwelt at length on the divine qualities and powers of Swami. He compared the divine glory of Baba with several Vedhic divinities e.g. Gayathree, Datthaathreya, Vishnu. By a slip of memory, my father forgot to mention the Shiva aspect of Baba, although Shiva happened to be his Ishta Devatha or favorite form of Divinity. All through the rest of the day he regretted this omission.

BABA’s TRUE FORM

The next morning, after the regular bhajan was over, Baba called us inside and graced us with a memorable interview. The discussion centered on the triple Vedhic paths of, Karma, Bhakthi and Jnaana (Work, Worship, and Wisdom) and the triple divinities: Brahma, Vishnu, and Rudhra. At the end, Baba led us into the Bhajan Hall and showed us around the new decorative installations in the Bhajan Mandir. Baba then stopped in front of the Shiridi Baba painting and lovingly materialized an unusual color picture (shown above), declaring to my father: “Idhi naa nija svaroopam ” (This is My True Form). This electrified my revered father and also astounded me.

SAI LINGESHVARA

The first astounding feature of this created picture is that Baba’s bust image is at the heart of the Linga form of Maheshvara. Saayeeshvara is thus Lingeshvara, the force pervading the universe. Sadhashiva Linga represents the ever auspicious Aatma beyond all duality. The Lingam is the symbol of creation and the Godhead. Baba used to produce on Mahashivaraathri night Lingas from inside Him and He has materialized innumerable Lingas from His Divine Palm. Baba stated: “Having witnessed the emergence of the Linga form (on Mahaashivaraathri) I assure you that you are released from the bondage of birth-death cycles”. Baba once created for my father a Linga with Swami inside. A second time, He created a Neela Khanteshvara Linga – a blue-throated Linga symbolizing the control of poisonous substances and advised us that the water offerings poured over the Linga should be drunk for better health and vitality.

SAI AS SHIVA AVATHAAR

It was my father’s faith that SAI represented the Shiva Avathaar. He reached this conclusion by systematically applying Vedhic criteria for comparisons of the two divine entities, Shiva and Sai, through analogies, similarities, and congruencies in such matters as their names , meanings of names, physical features, outstanding qualities and powers (gracing, veiling, and liberating powers), and teaching of Supreme Knowledge of Truth. The book SRI SATHYA SAI AVATHAARA VAIBHAVAM in Telugu contains a number of articles and Sanskrith poetic compositions attesting to his faith in SAI as the contemporary Avathaar or Incarnation of Shiva-Shakthi, Dhaivic (divine) power. Lingas and Vibhuthi creations are the two chief hallmarks of the two divine entities, Shiva and Sai.

SAI AS VIBHUUTHESHVARA

Secondly, the materialized Linga picture with Baba’s bust inside is prominently marked on its forehead by three horizontal thick lines of Vibhuthi, the sacred Ash, the most precious and potent object for spiritual elevation as well as for prosperity, health, and healing properties. Baba used to materialize for my father copious quantities of holy Ash frequently during his last days at Prasanthinilayam. Once, on my father’s ninety-second birthday, Baba poured a fistful of Vibhuthi on his head, putting some of it on his tongue! On another occasion, Baba materialized for my father a Vibhuthi and wet sandal paste-smeared silver medal lion with Saamba-Shiva picture on one side and the Shiva Manthra – OM NAMASSHIVAAYA on the other side saying that Baba’s angelic messengers brought it from Kailash after Shiva Pooja there! Hail to Shiva Sai MahaA dheva!

The three horizontal ash lines are called Thripundraka. As mentioned in the BRIHAJJAABAALOPANISHATH, the three lines represent the trinity, the three fires, and the three worlds. As Baba says, Vibhuthi as the mark of Shiva is applied by Him to our brow to remind us that we too are Divine. Shiva smeared Himself with Vibhuthi after He reduced Manmatha or Kaama, the demi-God of desire to ashes. Therefore Vibhuthi,

as Baba says, signifies triumph over tantalizing desires. Vibhuthi or sacred Ash is symbolic of the ultimate reality which remains when the dross of ego is burnt away by the fire of illumination. Ash or dust is the final unchangeable condition of things and as such it is a symbol of Divinity and Cosmic Dissolution. Vibhuthi given by Baba constitutes a warning lesson to the receiver to give up all desires and to burn all passions, desires, attachment, and temptations, and make one pure, holy and sacred and hence eligible for liberation.

SAI AS OMKAARESHVARA

Thirdly, the materialized picture of Shiva-Sai is encircled by OMKAAR, the primordial and eternal symbol of Brahman – Om Ithi Ekaaksharam Brahmaa – the Universal Absolute. It is the signature tune of God. Om – AUM – is the sum of all teachings of the Vedhas about Godhead and the systems of adoring. It represents the OM THATH SATH principle: “That is the Truth”, “I am the Truth”, and the “Truth is One”. SOHAM is the unstruck, spontaneous sound emanating from the process of inhalation and exhalation of our life or vital breath. Soham transmutes itself into Om when the distinction between He and I has dissolved in Yogic trance or Samaadhi. The enveloping OMKAAR in the picture bespeaks of Shiva-Sai as OMKAARESHVAR.

SAI AS NAAGALINGESHVARA

Fourth, the materialized picture of Shiva-Sai portrays at the back the raised hoods of the seven-headed Sesha Naaga or the primordial Divine Serpent of worldly Maaya or illusory divine energy hovering as an umbrella over the Shiva-Sai Linga. The seven heads represent the seven worlds created by Maheshvara. The hydra-headed cobra is charmed and fascinated by the Divine Snake-charmer’s flute music, as it were. So long as Nature or man subserves and adores Supreme Divinity, it is freed from its deadly poisonous desires and attachments to evanescent worldly attractions, and then by its absorption in Divinity gains power which enables it to support the seven worlds on its heads.

In another sense, the raised seven hooded serpent represents the upward flow of Kundalini energy breaking through the six energy centers (Shat-Chakras) and eventually reaching the seventh center of Sahasrara, the thousand petaled lotus overflowing with the nectar of immortality. The raised hooded serpent is also symbolic of the totality of both inner and outer energy in dedication to Shiva-Sai Linga.

The Linga picture materialized by Baba adorned by Sesha Naaga portrays the Naaga Lingeshvara aspect of Saayeeshvara.

THRAYEE SAAYEESHVARA

The fifth feature of the Shiva-Sai Linga picture is the portrayal of the three Sai figures – Shirdi Sai, Sathya Sai, and forthcoming Prema Sai. The past and future Sai figures are shown in the upper left and right hand corners of the pictures while Sathya Sai figure is in the center of the Linga.

The three Shiva Sais – Shirdi Sai representing austere Shirdi Sai aspect, Sathya Sai symbolizing the energetic Shiva-Shakthi aspect, and the forthcoming Divine loving mother Shiva aspect is Prema Sai. These three Shiva Avathaars straddle the three centuries, 19th, 20th and 21st, when unprecedented violence on a global scale and regional wars require divine loving pacification of the demonic forces within man! The triple Sai principle exemplified in the picture represents Sadhaa Shiva or Parabrahman.

SAI AS GANGESHVARA

The sixth feature of the materialized “Saayeeshvara” picture is the stream of water flowing out of the mortar like platform on which rests the Shiva Linga. It is symbolic of the sanctified GANGAAJAL emerging from KAILAAS, abode of Shiva. It represents the controlled outpouring of life-supportive holy waters for the benefit of all creatures.

An interesting event happened recently: Baba, before switching on the electric button for releasing the first installment of piped safe drinking water supply to a number of parched villages in Anantapur district, passed by me. I was holding this Saayeeshvara picture and addressed Swami as Gangaadhareshvara in tune with the water flow shown in the materialized SAI picture. What was shown in the picture came to pass three decades later in 1995!

SAI AS MRITHYUNJAYESHVARA

Shiva Sai is ever auspicious, ever beneficent (Shankara) and ever munificent and therefore worthy of adoration, worship and meditation. The garland of flowers adorning the Shivalinga represents a devotional offering to the lord of life and death as well as liberation. He is worshipped therefore as MRITHYUNJAYESHVARA, the conqueror of death; He bestows the Supreme Knowledge enabling the devotee to end the vicious cycle of birth-disease-death and rebirth. The story of how my aged and ailing father was rescued from the jaws of death by Shiva Sai has been narrated elsewhere (see AVATHAAR OF LOVE, Prashanthi Society, p.76).

SAI MEDITATION

This remarkable Saayeeshvara picture materialized more than three decades ago lends itself admirably to both Saguna (with name and form as Shiva-Shakthi Sathya Sai) and Nirguna (or transcendental inner illuminating LINGA and OMKAAR) meditations. My revered father was meditating on both aspects of Sai as represented in this unique picture created by Bhagavan Baba.

REVELATION OF SATHYA SAI GAAYATHREE

It is the inner SAI inspired illumination that expressed itself in the revelation of the Manthra, Sai Gaayathree by that self-same outstanding Vedhic personality Shri Ghandikota Subrahmanya Shastri on a holy day (Christmas eve) in a holy place, Brindhaavan (Divine Baba’s residence in Whitefield) at a holy time (evening Sandhya or sunset time) in the very holy direct presence of contemporary Shiva Avathaar, Bhagavan Shree Sathya Sai Baba Himself (who graciously called the renowned Vedhic scholar as ‘RISHI’). This holy Manthra reads as follows:

Om Saayeeshvaraaya Vidhmahe

Sathya Dhevaaya Dheemahi

Thannassarvah Prachodhayaath

The purport of the Sathya Sai Gaayathree Manthra is:

“We realize through scriptural criteria, through selfless preceptors and above all by our own direct experiences of Sai’s miracles of divine love, creations, miracles of healing of our physical and mental ills, miracles of omniscient knowledge and teachings, and also miracles of His loving service activities that Sathya Sai is Divinity Incarnate. We meditate with all our heart and on this God of Truth with firm faith and trust. We earnestly pray to that All-in-All Divinity that He, in His infinite mercy and compassion inspire us, guide us, direct us, and lead us in our pursuit of the liberating path of Truth, Right Action, Peace, Love, Non-Violence, and Selfless Service or Sacrifice.”

RECENT AFFIRMATION BY SWAMI

In the recent magnificent Sai Padhukaa (holy sandals of Sai) celebrations, the whole of Prashaanthi Nilayam reverberated with the mass chanting of the Sai Gaayathree. At the end of the Divine Sandal adoration Ceremony Bhagavan came up to this writer and lovingly stated: “Subba Rao! Did you listen to the continuous Sai Gaayathree chanting?”, and graciously remarked, “your father is truly immortal (Amara)”. Some two weeks earlier, before this writer could show the original Saayeeshvara picture materialized for his revered father, for reauthentication by Baba, Swami Himself came by this writer remarking: “Where is Saayeeshvara?” It was then that I took out the picture from my pocket. Baba then reaffirmed that it was materialized for my revered father. This event once again electrified this writer’s heart. I fell at Baba’s Lotus Feet. Baba lovingly asked me to keep it and to be happy adoring and sharing it, thus re-confirming after a span of thirty odd years of the truth of Sai-Shiva!

Subsequently, this writer got the picture enlarged and laminated and Baba graciously sanctified this large size picture on the recent Guru Pournima day thus once again bestowing ineffable bliss to this writer!

HAIL AND GLORY TO SAAYEESHVARA, TO SHIVALINGESHVARA,

TO OMKAARESHVARA, AND ABOVE ALL TO

SAI VIBHUUTHESHVARA!

(G.V. Subba Rao, West 2/A6 Prashanti Nilayam, A.P. 515134, India)

]]> http://sai-innersky.com/2010/08/25/sai-shivoham/feed/ 2 http://sai-innersky.com/2010/08/23/45/ http://sai-innersky.com/2010/08/23/45/#comments Mon, 23 Aug 2010 04:09:01 +0000 mark http://www.sai-innersky.info/blog/?p=45

Love is My form…  Truth is My breath…  Bliss is My food.

My Life is My Message…  Expansion is My Life.

No season for Love, no reason for Love, No Birth no Death.

Prema, Sathya, Ananda, Dharma, Shanthi, Ahimsa.

Shirdi Sai, Sathya Sai, Prema Sai Jai Jai…

Shirdi Baba, Parthi Baba, Prema Baba Jai Jai…

Original Paintings by Caaz

Listen to Swami singing now

Bhagawan Sri Sathya Sai Baba’s 65th Birthday, the celebrations took place at Hillview Stadium. A crowd estimated in the vicinity of 3 million attended these festivities.

One of the more important events was the reading out of ‘Your Mission Has Begun’ to the assembled devotees.

You may read the text of this announcement .

Your mission has begun.
Those are my words to you, My Beloved devotees.
Each of you has a unique and valuable part to play in this lifetime.
Only those whom I have called can serve Me.
My mission has now reached that point in time when
Each one of you now has work to do.
This planet has a purpose in the great galaxy in which it is held.
That purpose is now unfolding before your eyes.
I call upon you to radiate the devotion within you
so that its unseen power will envelop all who come into your orbit.
To successfully perform your part
always remain centred upon Me.
Allow yourself to impart that purity of heart within you
towards all human beings and all living creatures
and do not reach for the fruits of your work.
This part of My mission is performed in absolute silence.
You are My instruments from whom My love will pour.
Be always aware that the moment you let your ego
descend upon you, my work ceases.
When you have overcome your negative unmindfulness
you will again become My Source.

The multiplication of My Love will be felt throughout the world.
I have prepared you for this work over many incarnations.
I have drawn you to Me.
I have made great steps in My mission
over these past incarnations.
My work is ceaseless and so your work, too, is without end.
Know that I am within you and without you.
There is no difference.
Rid yourselves of petty matters for evermore.
You are now ME and I am now THEE.
There is no difference.
My darshan shall pour forth from Me to and through you.
You may be unaware of this constant action.
Be ever pure of heart and soul and mankind in your lifetime
will benefit from your unique qualities.

Others too, will join Me in this mission when I draw them to Me.
The time is approaching when all humanity will live in harmony.
That time will be here sooner than one expects.
Before it arrives be prepared for whatsoever is needed
to reveal to every living thing the true purpose of existence.
It is not what anyone alive can imagine.
It is not something that one can try to aspire to.
It is beyond all comprehension.
I can say that is beauty is magnificent beyond all dreams.
And as each of you perform your silent work,
I will embrace you to My heart
and henceforth your souls shall be lifted up
and your eyes will reveal My presence within.

This I say to all My Devotees from the Lord’s Mountaintop
where all the universes become one.

Be about My work, My beloved Devotees
Your breath will carry the scent of the blossoms of Heaven,
Your example will be that of Angels. Your joy will be My joy.

People of different faiths come together to share their way of prayer. “Pray for the welfare of all. The power of prayer is incalculable. Everyone should pray everyday for the welfare and happiness of all people everywhere. This is true spirituality”. – Sathya Sai Baba

Song recorded at a ‘Unity of Faith Event” on 31st May 2008 in Melbourne, Australia.

“Samastha Lokah Sukhino Bhavantu.”

On August 31st 2008, in an interview to all the former students of Sri Sathya Sai University who are working as staff in various Swami’s institutions in Puttaparthi and Bangalore, Swami directed that the universal prayer “Lokah Samasthah Sukhino Bhavantu” which is chanted at the end of every Sai Bhajan session should actually be chanted as “Samastha Lokah Sukhino Bhavantu.”

Swami said that in the current version of the prayer which is “Lokah Samasthah Sukhino Bhavantu”, the meaning is understood as “Let everybody in this world be happy.” But truly our outlook should be much broader, and our prayer all-inclusive to include all beings in every plane in all the worlds that exist in this entire universe. And this is what is conveyed in the modified version of this universal prayer.

Therefore, it should be chanted as “Samastha Lokah Sukhino Bhavantu.”

Listen now