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Monthly Archives: August 2007
It has been said there are three major pilgrimage methods in which a true devotee can achieve liberation from the cycle of life, death and rebirth. One is to meditate within the Virupaksha Cave on Mount Arunachala where the venerated sage Sri Ramana Maharshi lived from 1899 to 1916 in silence and solitude (he later moved to the Skandasraman cave, a few minutes more up the hill, where he lived from 1916 to 1922, but it is not considered as holy). The second is by making the climb to the top of Arunachala’s holy peak (where it is reported a yogi lives who has not eaten since 1990. See Haadi Vidya Siddhi). And the third is the custom of Giri Valam, circumambulating the base of Mount Arunachala.
The custom of Giri Valam, Giri Pradakshina, or Pradakshina Giki-Dakshina, has been in use since times immemorial. For the Enlightened Indian holy man Bhagavan Shri Ramana Maharshi, the Sage of Arunachala, this was a regular and enjoyable thing. He used to say that the red sores caused by the sharp pebbles on the soles, while doing Giri Valam on barefoot, will be the rubies for the crown of the Lord.
The word Pradakshina itself has profound meaning.
- PRA – Expels sins
- DA – Grants ones wishes
- KSHI – Destroys karma
- NA – Liberation /Self Realization/Death of the Ego.
The word Giri Valam translates thus:
- GIRI – Hill
- VALAM – Circumambulation
Giri Valam should be undertaken after having a bath, on bare foot, with a pure and meditative mind. It is better to do it alone or at least the group should be small. It is better to observe silence or silent chanting of Arunachala.
At each of the eight cardinal directions along the Circumambulation Route are lingas or lingams, enshrined in stone edifices, each with a sacred pool by the side. The first one along the route is the due east linga, Indra Lingam. Then comes Angi Lingam at the southeast cardinal point followed by Yama Lingam taking up the directly south location. In the the southwest position is Nirutthi Lingam, then Varuna Lingam exactly due west. In the northwest position is Vaayu Lingam followed by the due north linga, Kubera Lingam. The eighth and last is the northeast linga, Eesaanya Lingam. Daily worship is conducted for some, but many are devoid of any worship. Some of them do have a Vimana, Antarala and a Sanctum.
Here are a few of the important places to visit:
- ARUNACHALESHWARA TEMPLE. The main temple of Tiruvannamalai. Pictures and graphics of the temple, including a temple plan can be found at the bottom of this page. It is located at position #18 on the CLICK THROUGH map. The usual, or classic, starting point for beginning Giri Valam is through the East Gopuram (tower) of the main temple. Acceptable as well is starting at Indra Lingam and ending instead, in the main temple. In either case, visit the Brahma Lingam within the temple, making your way toward the South Gopuram, then on to the Indra Lingam. While within the main temple grounds be sure to see the Thousand-pillared Hall and (attempt) to see the underground vault, Patala Lingam, where the young Sri Ramana spent his early days.
- INDRA LINGAM. Due East. First cardinal point Ashta Dik Lingam on the giri valam route. For specific information regarding each of the individual Lingams, including graphics, click: LINGAMS.
- AYYANKULAM TANK. Not long after Sri Ramana arrived in Tiruvannamalai he walked out of the temple grounds and someone called out and asked if he wanted his tuft removed. He consented, and was conducted to the Ayyankulam tank where a barber shaved his head. He threw what little money he had with him into the pond together with the sweets that had been given him. He thought, “This body died away, why make a fuss about it?'” returning to settle down in the temple.
- GURUMURTAM. The shrine Sri Ramana moved to initally after leaving the underground vault in the main temple. It was here that he began being looked after by Palaniswami, the person who was to spend the rest of his life in the service of Sri Ramana as his personal attendant. ANGI LINGAM. South East. Second of cardinal point lingams along the route.
- SESHADRI SWAMI ASHRAM, #19 on the CLICK THROUGH map.
- SRI RAMANA ASHRAM, #20 on the CLICK THROUGH map.
- SKANDASHRAM CAVE AND VIRUPAKSHA CAVE. Neither cave is actually on the circumabulation route, however, both are must visits. Skandashram Cave is a small cave about 800 feet above and behind the Ramana Ashram off the main route. Virupaksha cave is about 200 feet below that. Virupaksha Cave is named after a great yogi and saint of Thiru who preceded Ramana. He had a large following and one day he told them he wanted to be alone in the cave. After a while they started to wonder about him. When they entered the cave all they found was a pile of ashes. Ramana subsequently took over the cave and formed the ashes into a tall pile. Higher up, the path curves round to the east slope. Just below the main peak are the Seven Springs located in small crevices of a huge rock where there is cool water year around even in the hottest weather. Above Seven Springs is a mound of boulders at the entrance to another cave. Sri Ramana often sat there with his devotees. Swami Ramdas, under Sri Ramana’s guidance, spent nearly a month in a cave on the slopes of Arunachala in constant chanting of Ramnam. It was his first occasion that he went into solitude. After twenty-one days, when he came out of the cave he saw a strange, all-pervasive light: everything was Ram and only Ram (God).
Annamalai Swami was born in 1906 in a small village in Tamil Nadu, southern India. He was named Sella Perumal, and from an early age showed a keen interest in spirituality.
In 1928, when he was 22 years old, he traveled to Tiruvannamalai to meet Bhagavan Sri Ramana Maharshi who lived near the city along the base of the slope of the holy mountain Arunachala. Following in the footsteps of Sri Seshadri Swamigal, who saved the young Ramana from the ravages of insects and vermin in the underground vault he first inhabited, and Palaniswami, who stayed with Ramana in Virupaksha Cave and Skandasraman Cave, he became the Maharshi’s personal attendant and given the name Annamalai Swami (Annamalai is another name for Arunachala). Swami Annamalai’s duties, after being directed to do so by Sri Ramana, was to oversee all phases of the ongoing construction, continuing expansion, and positive growth of the Ramana Ashram, including the goshala (cow shed), dining hall, dispensary and other projects
See also: The Aura of Selfless Love
It is often said that Divine personalities have an aura about them. Some scientists believe that all living beings, including plants, have an aura. This is not visible to the eye but can be photographed by a technique known as Kirlian photography.
Dr. Frank Baronowski, a Professor inin America, is an expert in this field. He not only photographs aura but is blessed with the rare gift of being able to see the aura directly with his eyes.
In 1979, he came toto make a study of aura of holy men in the country. Inevitably, his travels brought him to Baba, who was then in . At the time Baronowski reached , a course arranged by Baba for school teachers was in progress. Baronowski heard about this and was naturally keen to speak in the conference, sharing his numerous experiences. Baba knew about this and in His own way made it possible. But first, Baronowski had to see something he had never seen before!
The Professor’s first glimpse of Swami was during the early morning Darshan. In those days, Swami used to give Darshan at the conclusion of the Nagarsankeertan, the early morning prayer/Bhajan procession that one can see to this day in Prasanti Nilayam. Baronowski was stunned by what he saw – Baba’s aura was simply out of this world. He saw it again and again – during the morning Darshan and the afternoon Darshan. He saw how this extra-ordinary aura enveloped one and all, believers and non-believers alike, those who were directly looking at Him and those whose attention was wandering. Later, Baronowski was given the opportunity to speak during the conference proceedings, in the immediate presence of Bhagavan Baba. Here is an extract of what he said:
I have met over a hundred holy men in. Too many of these holy men are involved in their own personal egos. Their auras show mostly concern for themselves and their institutions. So, the auras are only about 25 cm. broad or perhaps 50 cm. I am not a devotee of Sai Baba. I have come here as a scientist, to see this man Sai Baba.
I saw Him on Sunday, on the balcony giving Darshan to devotees below. The aura that Baba projected was not that of a man. The white was more than twice the size of any man’s, the blue was practically limitless, and there were gold and silver bands beyond even those, far beyond this building, right up to the horizon. There is no scientific explanation for this phenomenon.
His aura is so strong that it is affecting me standing by the chair on which He is sitting. I can feel the effect and I have to wipe my arm, off and on, as you must have noticed. It is very difficult for me to admit. I am a scientist. I have given over six thousand lectures in all parts of the world, but this is the first time, believe me, my knees are shaking. The aura that emanates from Baba shows His Love for you. I have met any number of holy men, but none of them have made themselves as available to you as Baba does. That is a sign of greatness.
Baba has given you the key to success – the simple four-lettered word: LOVE! If ever I can use the phrase that I have seen Love walking on two feet, it is here.
I have been watching Baba, while He was addressing you. The pink aura that was manifesting was so vast and strong that it went even to the hall behind this chair. It filled the big hall, embracing all of you here. There can be no scientific explanation for this phenomenon. I have watched Him for a week now as He walked among you, morning and evening. I have seen this aura, pink in colour, go into the person He is talking to or touching. This is because we draw on His energy. His energy seems to be limitless. It spreads everywhere and can be drawn upon by everyone around. An ordinary man will soon get exhausted going round as He does, among so many. I have watched Him come to a little girl, in a wheel chair and tickle her. I was astounded at the aura of Love that was all around Him then.
I am not brought up in any belief, though I am a Christian born and a Roman Catholic. The scientific community in my country finds it difficult to accept a God. It is not scientific, they assert. I am risking my reputation when I make this statement. Two days ago, right outside this hall, I looked into His eyes. They have a glow inside them. It is clear to me that I looked into the face of Divinity. There is no scientific explanation for this; there should not be! In my estimation, He is exactly what He appears to be – LOVE! That is what He is!
I have spoken on platforms where President Ford of the, of and Queen Wilhelmina of have been present, but I will never forget this experience! It is really overwhelming in its impact.
Dr.Baronowski had the rare blessing to ‘see’ the aura of Love. The rest of us may not be able to ‘see’ it, but none can deny that we all ‘feel’ the infinite Love of Bhagavan, when in His presence or even when we just think Him!
In the year 1017 A.D., Ramanuja was born in the village of Perumbudur , about twenty-five miles west of Madras . His father was Kesava Somayaji and his mother was Kantimathi, a very pious and virtuous lady. Ramanuja’s Tamil name was Ilaya Perumal. Quite early in life, Ramanuja lost his father. Then he came to Kancheepuram to prosecute his study of the Vedas under one Yadavaprakasha, a teacher of Advaita philosophy.
Ramanuja was a very brilliant student. Yadavaprakasha’ s interpretations of Vedic texts were not quite up to his satisfaction. Ramanuja pointed out many mistakes in the exposition of his master. Sometimes he gave his own interpretations which were much liked by all the co-students. This made Yadavaprakasha very jealous of Ramanuja. Yadavaprakasha made a plan to take away the life of Ramanuja. He arranged for Ramanuja and his cousin Govinda Bhatta–a fellow student–a pilgrimage to Varanasi . Govinda Bhatta, being a favourite student of Yadavaprakasha, came to know of the latter’s plan while they were travelling. He at once apprised Ramanuja of the danger and helped him to escape. By the grace of God, Ramanuja escaped with the help of a hunter and his wife whom he accidentally met on the way. About the end of the tenth century, the Visishtadvaita system of philosophy was well established in Southern India and the followers of this creed were in charge of important Vaishnavite temples at Kancheepuram, Srirangam, Tirupathi and other important places. The head of the important Vaishnavite institution was Yamunacharya, a great sage and profound scholar; and he was also the head of the Mutt at Srirangam. One of his disciples, by name Kanchipurna, was serving in the temple at Kancheepuram. Although a Sudra, Kanchipurna was so very pious and good that the people of the place had great respect and reverence for him. At present, there is a temple at Kancheepuram where Kanchipurna’ s image has been installed and where he is worshipped as a saint. Young Ramanuja came under Kanchipurna’ s influence and had such reverence for him that he invited him to dinner in his house. Ramanuja’s intention was to attend on Kanchipurna and personally serve him at dinner and himself take meals afterwards. Unfortunately, Kanchipurna came to dinner when Ramanuja was not at home, and took his meals being served by Ramanuja’s wife. When Ramanuja returned home, he found the house washed and his wife bathing for having served meals to a Sudra. This irritated Ramanuja very much and turned him against his wife who was an orthodox lady of a different social ideal. After a few incidents of this nature, Ramanuja abandoned the life of a householder and became a Sannyasin. About this time, Yamunacharya being very old was on the look-out for a young person of good ability and character to take his place as head of the Mutt at Srirangam. He had already heard of Ramanuja through his disciples and made up his mind to instal Ramanuja in his place. He now sent for Ramanuja. By the time Ramanuja reached Srirangam, Yamunacharya was dead; and Ramanuja saw his body being taken by his followers to the cremation ground outside the village. Ramanuja followed them to the cremation ground. There he was informed that Yamunacharya, before his death, had left instructions that he had three wishes which Ramanuja was to be requested to fulfil, viz., that a Visishtadvaita Bhashya should be written for the Brahma Sutras of Vyasa which hitherto had been taught orally to the disciples of the Visishtadvaita philosophy and that the names of Parasara, the author of Vishnu Purana, and saint Sadagopa should be perpetuated. Ramanuja was deeply touched, and in the cremation ground itself, before the dead body of Yamunacharya, he made a solemn promise that, God willing, he would fulfil all the three wishes of Yamunacharya. Ramanuja lived for 120 years, and in the course of his long life, fully redeemed his promise by fulfilling all the three wishes of Yamunacharya. After the death of Yamuna, his disciples at Srirangam and other places wanted Ramanuja to take Yamuna’s place as the head of the Mutt at Srirangam. This was also the expressed wish of Yamuna. Accordingly, Ramanuja took his place and was duly installed with all the attendant ceremonies and celebrations as the head of the Visishtadvaita Mutt at Srirangam. Ramanuja then proceeded to Thirukottiyur to take initiation from Nambi for Japa of the sacred Mantra of eight letters Om Namo Narayanaya. Somehow, Nambi was not willing to initiate Ramanuja easily. He made Ramanuja travel all the way from Srirangam to Madurai nearly eighteen times before he made up his mind to initiate him, and that too, only after exacting solemn promises of secrecy. Then Nambi duly initiated Ramanuja and said: “Ramanuja! Keep this Mantra a secret. This Mantra is a powerful one. Those who repeat this Mantra will attain salvation. Give it only to a worthy disciple previously tried”. But Ramanuja had a very large heart. He was extremely compassionate and his love for humanity was unbounded. He wanted that every man should enjoy the eternal bliss of Lord Narayana. He realised that the Mantra was very powerful. He immediately called all people, irrespective of caste and creed, to assemble before the temple. He stood on top of the tower above the front gate of the temple, and shouted out the sacred Mantra to all of them at the top of his voice. Nambi, his Guru, came to know of this. He became furious. Ramanuja said: “O my beloved Guru! Please prescribe a suitable punishment for my wrong action”. Ramanuja said: “I will gladly suffer the tortures of hell myself if millions of people could get salvation by hearing the Mantra through me”. Nambi was very much pleased with Ramanuja and found out that he had a very large heart full of compassion. He embraced Ramanuja and blessed him. Having thus equipped himself with the necessary qualifications, Ramanuja succeeded Yamuna. By this time, Ramanuja’s fame had spread far and wide. He became a good controversialist. Then he wrote his commentary on the Brahma Sutras known as the Sri Bhashya. The Visishtadvaita system is an ancient one. It was expounded by Bodhayana in his Vritti, written about 400 B.C. It is the same as that expounded by Ramanuja; and Ramanuja followed Bodhayana in his interpretations of the Brahma Sutras. Ramanuja’s sect of Vaishnavas is called by the name Sri Sampradaya
SHREE SAI CHAKRA
Ghandikota V. Subba Rao
DIVINE WORSHIPIn the ancient Vedhik tradition, the worship of the Divine takes mainly three forms:
- In the outer physical or gross form, an idol or image or picture of that divinity is worshipped; this is called representational type of worship i.e. Pratheekopaasana.
- That same divinity is worshipped in terms of particular sound forms or sacred letter/word forms. This is called subtle type of contemplation, Bhavopaasana.
- If that Divinity is fully internalised, and installed within the heart of the worshipper, and worshipped with single-minded devotion that worship is classed as “Self absorption in the divinity, Ahamgrahopaasana. If such contemplation becomes automatically continuous, the distinction between the worshipped and the worshipper ceases and the seeker is united as it were, with the Divinity.
Generally speaking, Vedhik Worship of a Divine personality is performed through the composite use of:
- holy sacred formulae (Manthras)
- potentised diagrammatic inscriptions of letters/words pertaining to that Deity i.e. Yanthra or Chakra and
- a set of specific procedures or methodology of worship called Thanthra.
SATHYA SAI, WORLD’S SPIRITUAL BEACON-LIGHTA great doyen of Vedhik learning, culture and practice, late Shree Ghandikota Subrahmanya Shasthriji, the seer of Shree Sathya Sai Gaayathree Manthra (called a sage by Bhagavaan Shree Sathya Sai) had repeatedly authenticated the Divinity of Bhagavaan Baba by utilising a number of scriptural criteria based on the name, the meaning of the name, His form, His characteristics and qualities, His principles, practices, precepts, powers, preachings, pursuits, and teachings, etc. The revered Pandith concluded that Baba is a Divine Advent and Baba indeed is the epitomy of all divinities. Today Baba is the Supreme Spiritual Leader in the entire world. That is why this Divine Personality is the subject of dedication of the three Gaayathrees – Shree Saayeeshvara Gaayathree as early as 1977, the Sai Suurya Gaayathree in 1997 and Sai Hiranyagarbha Gaayathree in 1999. These three together have been termed by Baba as “Sai-three” (Details of these three manthras and their unique properties have been elaborated in Sai-three booklet and also in Sanaathana Saarathi, in its Thelugu version).
INSPIRATION FOR THE SAI CHAKRAIt is again the divine inspiration of Bhagavaan Shree Sathya Sai, who is the presiding deity of the triple Gaayathree (or “Sai-three“) manthras that prompted the preparation of this Sai Yanthra (or Chakra), which is a diagrammatic representation of Sathya Sai related Manthras, characteristics, powers, principles, pursuits, philosophy, preachings, miracles, glories, service activities, vital messages, etc. This Yanthra is the key to the understanding of the essence of the Sathya Sai Avathaar. It is a potentised mapping of the Sathya Sai spiritual ‘terrain’, being a subtle expression of Sai in Vedhik terminology. It is a composite multi-metric portrayal of Sai spirituality. This Chakra was prepared at the holy Brahma Muhuurtha (early dawn time). Monday 11th October 1999; that same afternoon, Baba called this writer for an interview at which He blessed this Yanthra thrice, after a discussion of its contents (please see the Sai Chakra shown below).
Prathyaksha Bhagavaan Shree Sathya Sai-three Sapthamayee
Yanthra – Chakra
Diagramatic representation of Sai’s Triple Septets
(Principles, Practices and Powers)
Yo Dhevah Sathyasaayinah
Buddhim Dharmaadhi Gocharaam
Prerayeth Thasya Yath Thejah
Sarva Ruupa-dharam Shaantham
Sath, Chith, Aanandham Adhvaitham
Sathyam Shivam Sundharam ||
Uchitha-Vidhyaa-Vaidhya-Sujalaadhi Aneka Prajaahitha Dharmakaarya –
Phalapradhyakaaya Namo Namah||
SAITHREE SEPTET PRINCIPLESBaba once explained that His Avathaarik divinity is usually expressible in terms of Septets – i.e. Sapthamayee. That is why the full title of this Yanthra is “Prathyaksha Bhagavaan Shree Sathya Sai-three Sapthamayee Yanthra – Chakra”.
The Sai Chakra is a mystic diagram of graphics of lines, circles, curves etc containing Sai’s divine seven dimensional seed-principles which enable a Sai devotee to realise his or her highest i.e. Divine potential. The Chakra or Yanthra maps out systematically the steps in the integral evolution of Sai spiritual consciousness. The Sacred Seed Manthras or formulae filling the diagram, contain in a nutshell, the essence of Sai Spirituality. The Sai Yanthra contains an integral subtle picture of Sai phenomenology, theology and praxis to reach Divinity. That is why Yanthra worship is considered superior to image worship which is at the gross level. The points of the Yanthra correlate with the inner forces in each individual and link them with divine cosmic energies.
The contemplation of the Sai Chakra activates or turns our inner wheel (Chakra) of Spiritual energy opening vistas of Divine Truth, Goodness and Beauty i.e. Sathyam, Shivam and Sundharam, for realising the eternal, universal principle of Divine Bliss (Aanandham). The inner flowering of Sai consciousness results in the outer manifestation of pure love for all beings, without distinctions and of selfless service to the needy and suffering fellow living beings. This is the fulfilment of life leading to Self- and God realisation.
MULTI-DIMENSIONAL POWER OF SAI CHAKRAThe divine Yanthras are generally encircled by a square. This is called Bhuu–Pura or Meru-Pura or Kailash-pura – the “apex Spiritual City”. This constitutes the Universal Stage or altar or enclosure, where the play of the individual, collective and cosmic forces are at work in unison This Bhuu-Pura has been reverberating since eternity with the sound vibrations of OMKAAR, the source of all energies. It is the sound expression of Para Brahman, the Supreme principle of eternal Universal, Absolute or Pure Consciousness. OM is the Primal Sound, the SOUND of all SOUNDS, the singular SOUNDLESS SOUND.
OMKAAR also represents the base source of all religions – namely Sanaathana Dharma the most ancient, and yet the most modern manifestation of spiritual consciousness. Bhagavaan Shree Sathya Sai is the embodiment in human form of the essence of all religions. BABA is SANAATHANA SAARATHI, the ancient and ever new Charioteer guiding humanity to its SUPREME GOAL of SELF- and GOD REALIZATION, in ONENESS, in UNITY, in IDENTITY with DIVINITY. He loves all religions. He is a Universal divine personality without any differences relating to caste, country, colour, creed, race and religion. He emphasizes: “There is only one race, the race of humanity; There is only one religion, the religion of love; There is only one language, the language of the heart and there is only one God who is omnipresent. “Love all, Serve all” is Baba’s Universal Dharma. The Bhagavath Geetha declares “Samathvam Yogam Uchyathe” Equal-mindedness is the true Yoga. That is why Baba speaks of the septet of Equality:
- Equal Vision (Sama Dhrishti)
- Integral Unity (Sama Ikyatha)
- Total integrity (Samagratha)
- Equal mindedness (Sauhaardhratha)
- Equilibrium of mind (Saumanasyam)
- Equal fraternity (Saubhraathratha)
- Equal essence of Life (Samarasam)
The dot at the centre of this Sai Yanthra is the non-dual, monistic, five-lettered, holy formula for deep contemplation, namely, “Sai Shivoham” I am this Supreme Universal Divine Source and Force, Shiva Sai. Sai is Shivashakthi. I am this Shivashakthi.
This central dot is the Light Supreme in the sanctum sanctorum; it is enclosed by an equilateral triangle – the three sides of which represent. “Sathyam, Shivam, Sundharam” Truth, Goodness and Divine Beauty. These are the triple spiritual illuminating impulses, radiating outward from the central area of the Yanthra and thereby sanctifying the whole Mandala or Sai spiritual field or terrain, which consists of nine spaces or areas each enclosing Sai principles. The Sai Spiritual terrain in between the outer perimeter of the square and the inner triangle is circumscribed by three circles, along which the three Sai Gaayathrees (named “Sai-three” by Baba) are inscribed. The “Sai-three” is the core foundational support, as it were, of this multi-dimensional structure, Sai Prashaanthi Kshethram – the Sai abode of perfect Peace, Tranquility and Bliss.
SAI SIXTEEN DIVINE ATTRACTIONSJust as the Earth Goddess possesses the force of gravitational attraction, the Sathya Sai Avathaar exerts sixteen divine forces of attraction, sourced in the immense reservoir or great mass of His Divine Love:
- KAAMA AAKARSHANA: Power to fulfil legitimate desires of devotees.
- BUDDHYAAKARSHANA: Power to activate, stimulate devotees’ intellect in the direction of enquiry of truth of the Self.
- SHABDHA AAKARSHANA: Power of divine sound vibrations, expressed through messages, teachings and instructions to seekers.
- AHAMKAARA AAKARSHANA: The power of inflating the ego of the devotee in the first instance and then deflating it to a point of egolessness.
- SPARSHA AAKARSHANA: The power of miraculous touch, healing touch, purifying touch and holy touch.
- RUUPA AAKARSHANA: Power of attraction of this divine bewitching beautiful Form.
- RASA AAKARSHANA: Power of overflowing sweetness, compassion and grace-filled protection and assurances to devotees.
- CHITTHA AAKARSHANA: Power of heart-to-heart attraction which is inexpressible in words but evokes overwhelming response from the devotee.
- GANDHA AAKARSHANA: Power of His divine fragrance exuding purity and holiness.
- DHAIRYA AAKARSHANA: The power of overwhelming courage and self-confidence.
- SMRITHYA AAKARSHANA: Power of phenomenal memory of the past, present and future.
- NAAMA AAKARSHANA: The power of chanting Sai’s name, in terms of miraculous beneficial effects.
- BEEJA AAKARSHANA: Power of controlling or operating the “seed” forces of knowledge, consciousness, time and existence.
- AATHMA AAKARSHANA: Power of attracting the totality of our being.
- AMRITHA AAKARSHANA: Power of bestowing immortality.
- SARVA AAKARSHANA: The Sixteenth is the combination of all the above Powers – constituting integral holistic Divinity.
SIXTEEN RADIATIONS OF SHREE SAI CHAKRAThe above Sixteen gravitational forces of Sai’s Divine Love are the obverse of the following Sixteen radiational aspects of the Sathya Sai Avathaar epitomised in the Shree Sai Chakra.
This detailed explanation of the Sai Chakra begins from the outer square perimeter and sequentially moves inward in the direction of the central dot.
- Closely following the sides of the perimeter, the seven fold mission or purposes of the Sai Avathaar are specified as follows (Shree Sathya Sai Avathaara Prayojana Sapthakam).
- Aakarshanaaya Sarva Janaanaam: Drawing all people of all ages, climes, castes, countries, colour or creeds without any distinction by His magnetic power of universal love.
- Vikarshanaaya-cha Dhushkruthyaam: Weeding out the wicked qualities by His loving kindness, compassion and grace.
- Samskaranaaya Thaamasikaanaam: Reforming the inactive, the ignorant and the lazy by activating them towards the performance of their duties.
- Samkarshanaaya Raajasikaanaam: Rechannelling the energies of the selfishly active and passionate persons into the performance of selfless and altruistic activities benefiting society.
- Utkarashanaaya Saadhunnaam: Elevating the good and noble persons into ever higher levels of spiritual consciousness.
- Saakshaathkaaraaya cha Bhakthaanaam: Bestowing the direct vision of the Lord to the true devotees.
- Prema Sevaa Prakarshanaaya Sambhavaami Padhe Padhe: Manifesting by His own example, the principle of Selfless, loving, egoless service to the needy, Baba declares He will assume repeated advents.
- Vikarshanaaya-cha Dhushkruthyaam: Weeding out the wicked qualities by His loving kindness, compassion and grace.
- Aakarshanaaya Sarva Janaanaam: Drawing all people of all ages, climes, castes, countries, colour or creeds without any distinction by His magnetic power of universal love.
- The Zoroastrian or Parsi religion is symbolised by the flaming fire place in order to burn away our bad thoughts and desires.
- The Jewish religion has “Menora” as its symbol. It consists of seven branches of lamps indicating that God created the world in six days, and the central shaft represents the Sabbath, the seventh day for rest.
- The Buddhist Wheel stands for the wheel of time, the wheel of samsaar – the phenomenal world cycle, and most importantly for the wheel of righteousness which is the key to the release from bondage to Time.
- Jain religion is symbolised by an outstretched palm of right hand bearing the word Ahimsa or non-violence, which is the corner stone of Jain faith. On top of the hand is the Svasthika whose four sides represent the four types of destinies of man. On top of the Svastika are three dots standing for spiritual knowledge, strong faith and good conduct as means of emancipation. There is a crescent with a top dot – all these elements covered by a rectilinear enclosure.
- The Christian cross symbolises Self-sacrifice by crossing out or removing the ego.
- The Islamic Crescent with moon inside is an inspiration for firm and steady faith in, and unflinching loyalty to, God.
- The Sikh symbol consists of a double edged sword surrounded by a circular wheel or Chakra, held up by a sword on each side. The Chakra stands for the principle of infinity; the other symbols stand for Supreme Self-Sacrifice.
- Good resolution (Sathsankalpam)
- Good company and character (Sathsangam)
- Good deeds (Sathkarma)
- Living a spiritual life (Saalokya)
- Living in close proximity to Divinity (Saameepya)
- Experiencing divine nature and Bliss (Saarurpya)
- Becoming one with the Divine (Saayujyam)
Om Bhaaskaraaya Vidhmahe
Saayi Dhevaaya Dheemahi
Thannah Suryah Prachodhayaath
Meaning: We recognise this Self effulgent Divine Advent Sathya Sai. We meditate on HIM with all our heart. We pray that this Sai Sun God dispel our inner darkness and bestow on us health, strength, stamina, skill and success in our daily duties.
- Magnetic miracle of Universal LOVE (Vishva Janeena Dhivya Aakarshana Shakthi).
- Materialisation miracles: Undepleted power of creating a variety of articles of spiritual significance to the recipients (Sahaja Sankalpa Dhivya Dhravya Shrushti Shakthi).
- Mind boggling medical miracles i.e. removing illnesses of the body, mind and intellect and above all of the ego; rescuing devotees from the jaws of death; appearing simultaneously at different places (Aadhi Vyaadhi, Apamruthyu Harana, Bhava Roga Nivaarana Shakthi).
- Mighty Metaphysical miracles of teachings, preachings and reachings; expressing deep philosophical truths in the simplest possible language, understandable by the laymen and appreciated even by Pandiths (Jnaana, Vijnaana, Sujnaana Prabodha Pradhaana, Prasaara Shakthi).
- Monumental mega public service activities, and projects in the fields of free education, free medical services, free potable drinking water supplies, etc (Prema Sahitha Apaara Loka Sevaa Paraayana Shakthi).
- Micro and macro management miracles – planning, executing and managing a variety of smallest to highest tasks (Laghu Brihath KaaryaNirvaahaka, Vyavahaara Dhakshathaa Shakthi).
- Magnum man-making miracles i.e. changing, reforming, transforming, metamorphosing a vast number of persons for spiritual progress and welfare (Sarva Janaabhyudhaya Nishreyasa Parvivarthana Shakthi).
- Gaanaapathyam represents power of intellect
- Vaishnavam represents power of right action
- Shaivam represents power of non-dual, unifying knowledge
- Shaaktham (Divine mother) represents the power of universal divine love
- Braahmayam refers to the power of beneficial creative activity
- Sauram represents Vital sacrificing power
- Aathmeeyam represents the power of the Supreme Aathma
- Shaivam represents power of non-dual, unifying knowledge
- Dhamam – Control of outer senses
- Dhayaa – Kindness and compassion
- Dhaanthi – Mastery of inner senses
- Dhaanam – Giving, sharing, caring
- Dharmam – Righteous altruistic Self-sacrificing deeds
- Dhairyam – Courage with Self-Confidence
- Dhyaanam – Contemplation and meditation
Om Premaathmanaaya Vidhmahe
Meaning: We recognise this Sathya Sai as the incarnation of Divine Love. We meditate on this Self Shining Golden-Wombed Divine Personality. Let this God of Truth destroy our six demonic qualities of Anger, Lust, Pride, Infatuation Greed and Jealousy and vivify our mental and intellectual faculties and lead us on the path of LOVE and Spiritual Elevation!
- Aathma Vichaarana: Self Awareness through Self-enquiry
- Aaathma Vishvaasam: Developing Self-Confidence
- Aaathma Vijnaanam: Acquiring Wisdom of the Self
- Aaathma Nivedhanam: Living in Self-Surrender
- Aaathma Santhrupthi: Gaining Self-Satisfaction
- Aaathma Thyaagam: Selfless, Self-Sacrifice
- Aaathma Saakshaath-Kaaram: Reaching the state of bliss in Self-Realisation
The third method is called Anyavathi – which proceeds by contemplating the Divine through various Sacred Symbols or insignia e.g. Idols or pictures representing the glorious form of divinity.
The fourth method is called Nidhaanavathi – the slow, but sure and steady path of graded steps to spiritual communion.
The fifth step is called Sujnaanavathi – the path of acquiring right knowledge of God, Nature and the Man: Living in the consciousness of Ayamaathma Brahma: This Aathma is God.
The sixth step is called Vijnaanavathi – reaching the highest state of wisdom of experiencing unity in all the diversity of the world and then contemplating on the statement Thathvamasi, Thou art that.
The seventh is called Prajnaanavathi which is the state of constant integrated total awareness in bliss supreme; experiencing the truth of the great aphorism, Aham Brahma Asmi: I am Brahman, the Supreme divinity.
Om Saayeeshvaraaya Vidhmahe
Sathya Dhevaaya Dheemahi
Thannah Sarvah Prachodhayaath
Meaning: We have come to know through scriptures, preceptors and by our own experience that Sathya Sai is the Supreme Divinity. We meditate whole heartedly on this God of Truth. We pray that He, the Omniscient, Omnipotent, Omnipresent Divine Personality destroy our ego and primal ignorance and grace us with Liberation!
- Sathya – Truth
- Dharma – Righteous Action
- Shanthi – Perfect Peace
- Prema – Selfless Love
- Ahimsa – Hurt Never
- Thyaaga – Help Ever; Sacrifice
- Aanandham – All these culminating in Bliss in communion with God, Nature and Man.
~~~~~ OM THATH SATH ~~~~~