Shiva Sai Mahadeva

Shiva Sai Mahadeva

Shiva Sai Mahadeva

Shiva Sai Mahadeva
By G. V. Subba Rao

EKAM SATH. God is one.
VIPRAAH BAHUDHAA VADHANTHI. But the sages call Him by various names.

The Divine comes down in human form in order to elevate the human, the crown of his creation, to the level of the Divine. Divine incarnations over the vast scale of Time are many: Avathaara Hi Asankheyaah, as the VishnuPuraana states. Although each of the Avathaars possesses all divine powers, they exercise selective powers as appropriate to the specific periods, purposes and problems required to be tackled.

We try to fathom the nature of a particular Avathaar by comparing and contrasting, and establishing similarities, equalities or congruences with an established Divine Personality in respect of their mutual characteristics, metaphysics or philosophy, powers, activities, appearances, including their names and their meanings; we then come to an inferential conclusion that the given divine manifestation or Avathaar closely approximates or resembles the primordial Divine principle or Form described in our ancient scriptures.

Using the established criteria for such comparisons, twenty five elements or considerations are elaborated below pointing out that the Sathya Sai Avathaar closely resembles the Shiva principle. Hence the appropriateness of the ending of the Haarathi (waving of lights) song with the expressions, Shiva-Sai-Mahaa-Dheva.

That Sathya Sai Baba is an incarnation of Shiva-Shakthi is attested by the Bharadhvaaja-incident, when the great sage, visiting Kailash, thought he was neglected by Shiva and Shakthi involved in their cosmic dance; later, Shiva graced sage Bharadhvaaja with a boon that He would be born thrice successively in the Bharadhvaaja Gothra or lineage: first, Shiva alone as Shirdi Sai, then Shiva and Shakthi together as Sathya Sai, and Shakthi alone as Prema Sai.

The name SAAYEE itself means: Shiva-Shakthi. Etymologically, the first letter Sa(h) signifies the supreme Divinity (Eeshvara) or Shiva. Ayee, the second word signifies Shakthi, Ambaa or the universal Divine Mother.If the two letters are joined, the euphonic combination becomes Saayee: The great Vedhik scholar and seer of the holy Manthra, the Sathya SaiGaayathree, the late Ghandikota Subrahmanya Shaasthry versified in Sanskrith as follows:

Shivah Sah Ithi Anena Ukthah
Ayee Ithi Ambaa Prakeerthithaa
Thath Samyogah Shivas-Saambah
Saayee Ithi Prathipaadhyathe

Baba has repeatedly declared the same, that his essential form is Shiva Shakthi. In an unusual interview Baba graced Shaasthreeji and myself (his son), Svaami created a tri-colour picture containing His bust in the middle of a Shiva Linga seated on the coils of a divine serpent, which covered the top of the Linga with its seven hoods (symbolic of the seven worlds or seven levels of consciousness). Svaami stated that this Saayeeshvara picture represented His “true form!”

If the word Eesha is reversed in its Sanskrith rendering, it becomes Shaayee, further reducing to Saayee or Sai, for short. Thus Svaami’s name as well as its meaning point in the direction of Shiva.

Baba draws to Himself devotees from all classes, castes, creeds, cultures, conditions, countries and from all types of people, just as Shiva whose devotees include both angelic as well as demonic persons. He is equally accessible to one and all, unlike Vishnu whom Dhevathas adore, but whom Raakshasas abhor. Vishnu, in charge of maintaining the world, uses DHANDA – the big stick and massive weaponry to bring into Dhaarmik line the wicked and the demonic.

Baba is easily accessible and also easily pleased just as Shiva who is called BholaShankar. He is Sulabha Prasanna and Aashu-Thosha. Baba daily walks around the lines of devotees graciously accepting their letters; He reaches them Himself with materializations of sacred ash, Vibhuuthi. He ministers individually to the needs and requirements of His devotees by loving grace of love-filled miracles.

In the famous Vedhik hymn, Namakam or Shath Rudhreeyam, Shiva is adored as Kruthsna Veethaaya Dhaavathe Sathvanaam Pathaye Namah! “Salutations to Shiva who rushes to the help and to the rescue of the devotees.” So does our Svaami, as attested by innumerable devotees from all over the wide world. Just as Shiva is termed as Adhya Vochath, Adhivakhaa i.e., one who eloquently praises and vouchsafes for his devotees, Baba praises even a small “mustard-like” service rendered by them in terms of “pumpkin-size” encomiums!

In regard to metaphysics, the Shiva oriented principle of “SHIVOHAM” and the SathyaSai teaching of Soham are non-dualistic, reflecting the Mahaa-Vaakyas: Thath Thvam Asi and Aham Brahmaasmi – (Thou Art That, and, I am the Divine). In Shiva worship, it is laid down that the worshiper must develop the feeling of one-ness with Shiva, Soham Bhaavenapuuyajeth. In the case of Vishnu it is near-blasphemy to say “VISHNOHAM”!

Shiva is the primal preceptor in the form of Dhakshinaa Muurthi. He is the Lord in Kailash facing the southern direction, Dhakshinaa Muurthi. He is the Lord of love and mercy, Dhaakshinyam. He teaches profound spiritual lessons by Chinmudhras or symbolic hand gestures, in which the right thumb (representing Paramaathma, the Supreme Self) closing with the index finger (i.e. Jeevaathma or individual self) indicates fullness or Puurnathvam. The other three outstretched fingers indicate the moving away of the wordy qualities of Sathva, Rajas and Thamas – goodness, passion and inertia. Through these divine hand-gestures Shiva, as DhakshinaaMuurthi boons the gift of Supreme Liberating Knowledge, Jnaana Dhakshina.

Similarly, the bed-rock of Sai’s teaching is Adhvaitha, non-dual equality of the individual and the Cosmic Self. Like DhakshinaaMuurthi, he is truly Adhvaitha Jnaana Bhaaskara, the Sun of the knowledge of supreme reality. Svaami’s silent, creative and transformational activities are effected, as it were, by His Shanmudhras or six types of hand-gestures or circling movements of the hand and fingers.

Shiva is described in Namakam as short in stature and handsome in form: NAMO HRASVAAYACHA VAAMANAAYACHA. He is also praised as being eternally youthful. NAMO MADHYAMAAYACHA APA GALBHAAYACHA. Baba can be described in similar terms of short stature and youthful and handsome in his divine demeanour! Short in stature but mighty in mind boggling miracles, as a U.N. diplomat in Delhi once stated: “How come! a five feet person draws five lakhs of people!”

Shiva is described as JATAA JUUTEE, with curly (matted) locks of hair. It is said in Rudhram: NAMAH KAPARDHINECHA VYUPTHA-KESHAAYA CHA “Prostrations to the Divine with (matted) curly hair and who is also clean shaven“! Shiva’s hair is described as completely black, HARI KESHAAYOPAVEETHINE PUSHTAANAAM PATHAYE NAMAH. Similarly Baba’s hair is also curly, bushy, and black, bearing striking resemblance with the description of Jataa Jutee. He is also clean shaven, “Vyuaptha Keshi”, like Shiva.

Shiva’s form is described in the Vedhik hymn: ASAU YASTHAAMRO ARUNA UTHA BABHRUS-SUMANGALAH i.e., crimson, red and orange which are the early morning colours of the Sun. These are the colours of Baba’s dress which is sometimes light red, sometimes deep red but almost always orange, the most auspicious colour.

Shiva’s body is adorned with holy. ash resulting from the burning of all desires as represented by Manmatha; it also signifies the truth that ultimately, every thing is not only transient but reduced to mere ashes or dust at the end. Shiva is therefore called Kaamaari, the destroyer of lust and also as Bhasmoddhulitha Muurthi, a divinity covered with holy ash. Similarly, Sathya Sai who is bereft of any selfish desire used to be covered with holy ash, gushing out as a stream from his empty hands during the Mahaa ShivaRaathri celebrations! It is well known that Baba creates at will, several times daily, in the view of thousands of people, undepleted amounts of holy ash by a mere wave of his empty hand. Like Shiva, Baba can be truly called a Vibhuuthi Sundhara (adorned by holy ash). Vibhuuti is the hall-mark of Shiva and so is SathyaSai’s. Vibhuuthi teaches us the lesson: “Dust we are and to dust we return.” This VairaagyaBhaava frees us from body oriented attachments.

Shiva’s first manifested form took the shape of a mighty egg shaped column of radiant effulgence, the Jyothirlinga which represents the primordial source, force and fulfillment of all Life. Linga symbolises the loving union of God and Nature, Purusha and Prakrithi, the basis of all creation which is pervaded by Divinity. During MahaaShivaRaathri days, Baba used to materialise a variety of Lingas in His stomach and emit them from His divine mouth symbolising the cosmic creative act. He also creates Shiva Lingas of all types from his empty hand and gifts them to devotees. Furthermore, He has taken out the original Lingas underlying the idols in such holy places as Somnaath, Badharinaath etc, recharging them in the process and restoring them back to their original niches and pristine glory. Baba is truly a Lingodhbava-kara, because ShivaLingas continue to emerge, as willed by Him, from His mere empty palm.

On Mahaa ShivaRaathri of 1961 Baba took out from his mouth the Aathma-Linga as a visible evidence of the Aathmik principle of Divinity, which inheres in all. During the 1974 Mahaa-Shiva-Raathri festival, Svaami manifested a ten-inch long, Aathma Linga. He then made the astounding declaration that the sight of this AathmaLinga, which is described by Kapila Maharishi, would free one from the transmigratory cycle of births and deaths! That Linga assumed different colours every ten minutes!

Simplicity and an austere bearing are the hallmarks of Shiva who is called Alankaara Varjitha free from ornamentation, unlike Vishnu who is praised as AlankaaraPriya or the one pleased with decorations. In the entire Vedhik pantheon of deities, every deity except Shiva, are bedecked with ornaments, practically from head to toe. Shiva, although without ornaments, showers all rich ornaments on his devotees; Kubera owes his proverbial wealth to Shiva.

Similarly, Baba is simple and austere, does not even wear a watch, although he creates time-pieces at will! Like Shiva, he is truly AlamkaaraVarjitha, bereft of ornaments, and also AhamkaaraVarjitha, with no trace of egotism. While Himself free from ornaments, Baba graciously materialises, day-in and day-out, jewellery, gold chains, lockets, wrist watches, icons of gold and precious stones for his devotees. He, like Shiva, is a divine jeweller showering Vibhuuthi, Lingas and precious ornaments. These articles serve as talisman of protection from the ills of body, mind and ego.

The adornments of Shiva are only natural entities, like the crescent moon radiating cool rays, the serpents round his neck and arms and the thousand-hooded Divine Serpent over His Linga (NaagaLinga ) symbolising His mastery over the Mind (Moon) and the myriad senses (serpents). In the tri-colour picture created by Svaami for the Vedhik scholar Pandith G. Subrahmanya Shaasthry, the seven-headed divine serpent hovers over the Linga in the midst of which Baba’s bust is manifested!

Similarly, Baba’s head is covered, according to Dr. Baranowski, an expert in Kirilian photography, by a large aura, a mass of shining bluish rays. Devotees see visions of Baba as a moving column of effulgent light, radiating cool rays like the Moon!

Like Shiva who is adored in the Vedha as VIRUUPEBHYAH VISHVARUUPEBHYAH, Baba can take any form, assume different names appearing in several places, simultaneously. Baba, when He was young visited Viruupaaksha temple along with a party of relatives and the then Chairman of Bellary Municipality; it was vouchsafed that He was seen simultaneously inside the sanctum sanctorum of the Deity as well as under a tree outside the temple at one and the same time! Sai literature has numerous instances of Baba’s simultaneous multiple appearances at far away places!

Baba, like Shiva, is a Gangaa Dhaari, the bearer and giver of Ganga waters, Baba in His early teens used to being given by His mother, an oil bath on His birthdays. On one such occasion, Baba declared that there was no need for pouring any water over His head; and lo and behold! Water started flowing from the top of His head and spilled over the mother and an attending relative!

Long afterwards in 1997, Baba gifted safe, piped drinking water supply to a million people in the parched Ananthapur district. He is truly a Gangaa Dhaari like Shiva who is associated closely with the lifes-supportinve waters, as mentioned in several hymns of Namakam dedicated to Shiva.

Shiva is called Jala Muurthi, the life-supportive water-form. This is extensively hinted in the holy Vedhik hymn of Rudhram or Namakam.

Namah Suudhyaayacha, Sarasyaayacha
Namo Naadhyaayacha, Namah Kuupyaayacha;
Namah Sikathyaayacha Pravaahyaayacha;
Namah Theerthyaayacha Kuulyaayacha.

Salutations to that Divinity
which is closely associated with lakes,
rivers, wells, reservoirs, and water falls.

Once I told Baba that hydrologists are sceptical of the long-term viability of water supply to the proposed Sathya Sai Water Project in the dry Ananthapur district and that the abiding solution is the inter-basin water transfer from the far-away Godhaavari river. Baba then made the astounding declaration that He guarantees water supply to the project for many centuries provided the water pipe-lines are built strong enough to last that long! In any case, the Godhaavari originates in Thryambakeshavara and he pointed out to His heart as the true place of origin of these waters!

When Svaami was in his early twenties, a restless youth who was an incorrigible cricket fan, was given the task of attending to Baba. Baba was reeling out cricket scores of a match being played in far away Madras in order to keep the youth happy! Even then, the boy kept asking questions of Svaami, particularly about the third eye of Shiva. Svaami looked intensely at the young man, when a jet stream of Vibhuuthi shot out with gale force from the middle space of the eye-brows of Svaami suchwise, that the youth was catapulted to the other end of the hall! The story is narrated in “Man of Miracles” and also reconfirmed to me recently by the then youth, now in his early sixties. Shiva is adored as Thryambaka the three eyed as in the famous hymn of liberation “ThryambakamYajaaMahe”, and so is Sai Baba a Thrayambaka the three-eyed one with his Jnaana Nethra, the third eye of wisdom, always open.

Shiva is worshipped in the ShathaRudhreeya Hymn as being Prathamo DhaivyoBhishak as the primordial divine doctor. In the same Vedhik text Shiva is adored as Vishva Bheshaje, Vishvaaha Bheshajee, Shivaa Rudhrasya Bheshajee. He is the expert physician curing all the ills. Another hymn praises Him as the Lord and Master of the world of Medicines, Bhuvanthave Vaarivaskruthaava OSHADHEENAAM PATHAYE NAMAH.

Like Shiva, Baba is the doctor of doctors, effecting innumerable cures of many illnesses of the Body, Mind, the Intellect and the Ego as well by his mere divine touch; Svaami materialises Vibhuuthi with curative properties, as well as actual medicinal tablets; He performed miraculous surgeries, including the materialisation of the necessary Surgical implements as asserted, confirmed and reconfirmed, particularly in Howard Murphet’s writings.

Shiva as DhakshinaMuurthi, is a complete celibate, teaching by silence the non-dualistic unity of Jeevaathma with Paramaathma. He is surrounded by the eternal celibates: Sanaka, Sanandha, Sanath-Kumaara and Sanaathana, the four mind-born sons of the creator Brahma. Thus Shiva is called Brahma-Charyaashrama Priya (fond of celibacy).

Similarly, Svaami is a complete celibate, Brahmachaaari, who is in constant integrated Braahmik consciousness, teaching non-dualism all His life. He is also surrounded by the student Brahma Chaaris, BrahmachaariPariveshtitha. Svaami repeatedly declares that His only property is His students.

Shiva is the Lord of Yogis, Yogeeshvara; while Vishnu (Krishna) is the Lord of the Yogas, Yogeshvara (vide the 18 yogas in the BhagavathGeetha). SathyaSai is Yogijanapriya, the darling and nourisher of the Yogis. He closely instructs, guides and sustains them to achieve perfection as in the case of the Yogik practitioners in the NarayanaGuha, to whom He gifted a vessel producing food and drink whenever needed!

Shiva is the master or conqueror of death; he is called Mruthyunjaya. Baba protects and saves devotees from untimely death i.e., Apamruthyuhara as in the case of Mr. Cowan in Madras, Mr. Raadhaakrishna of Kuppam and Pandith GhandiKota Subrahmanya Shaasthry in August 1985.

Shiva is seated on a tiger skin, Vyaaghra CharmaAaseena, suggestive of the control of cruel animalistic qualities. Svaami, in Prashaanthi Mandhir, is daily seated on a chair underneath of which is a tiger headed skin. In his wandering youth days, Svaami’s only luggage piece was a tiger skin (with a pair of towels)!

Shiva is an ascetic, a renunciate, a Mahaa Viraagi and dedicated to LokaSangraha, the welfare of the worlds (E.g. He swallowed deadly poison and saved the world). Svaami, likewise, is supremely detached within and intensely active without and performs loving selfless service, through free educational, medical, humanitarian relief activities, such as provision of drinking water supply to lakhs of people.

He tirelessly teaches SaiShadvarga, the six human values of truth, righteousness, peace, love, non-violence and selfless service/sacrifice for Lokasangraha in order to counteract the poison of Arishadvarga, the six inner enemies of Lust, Anger, Greed, Attachment, Pride and jealousy.

Svaami like Shiva is universal, transcends caste, class, creed, country, culture etc. He is beyond all orders and categories; He is truly an Athya Aashramee, like Shiva. He teaches universality:

“There is only one Race, the race of humanity; only one Religion, the religion of love; only one Language, the language of the heart and only one God and He is omnipresent!”

For each aspect of Shiva, there is a symbolic Yanthra or numerical (and geometrical) representation. In the case of Shiva, the Absolute, it is number nine. Letter “Shi” in the science of Manthras is signified by the number of five and the letter “va” equals number four, making a total of nine. Eeashvara connected with creation is signified by number eight. And an Avathaar is signified by number seven, which is the hall mark of ShivaShakthi. Sai is Sapthamayee, with seven fold powers, principles, and purposes.

Similarly, for each manifestation of Shiva there is a Manthra or sacred sound-formula. As Rudhra-ShivaMahaa-Dheva, the Manthra in the Gaayathree form is:

Thathpurushaaya Vidhmahe,
Mahaa Dhevaaya Dheemahi
Thanno Rudhrah Prachodhayaath.

In respect of Bhagavaan Baba, the Gaayathree manthra is as follows:

Om. Saayeeshvaraaya Vidhmahe
Sathya-dhevaaya Dheemahi,
Thannah-sarvah Prachodhayaath

We realise that Sai is Eeshvara i.e., Shiva.
We meditate on this God of Truth.
May That Almighty, All in-All personality, lead us toliberation.

Similarly, for each manifestation of Shiva, there is a Thanthra, a schema of adoration, worship and prayer. In the case of Shiva, the adoration is through the chanting of the Shatha Rudhreeyam; the worship is done by pouring water over the holy Linga, called Abhishekam, and the prayer is contained in the Vedhik hymn of Chamakam. In the case of SathyaSai, there are similar forms of adoration, worship and prayer: Sathya Sai Gaayathree chanting, Sai Ashtothara Naama Puuja and Haarathi with the waving of lights. The Haarathi song is addressed to Shiva-SaiMahaa-Dhevaa! and finally comes the distribution of Vibhuuthi, which is the hall-mark of both Shiva and Sai, the-visible manifestation of ShivaThathva being the non-dualistic principle of “Soham” (Sah + Aham = I am Divinity): SaiShivoham.

Baba has repeatedly asserted the innate Shiva Sai principle in the following verse:

Sarva Naama Dharam, Shivam
Sarva Ruupa Dharam, Shaantham
Satchidhaanandham Adhvaitham
Sathyam Shivam Sundharam.

The supreme Felicity which bears all names;
The supreme Serenity which assumes all forms;
The non-dual Divinity, the Being-awareness-Bliss
That is Truth, Goodness and Beauty.

In conclusion, we meditate on SAI SHIVOHAM, the five lettered, non-dualistic PanchaakshariManthra. It signifies oneness of Shiva, Sai, and our Self; this is in contrast to the dualistic manthras of Namasshivaaya.

SAISHIVOHAM means that this Sathya Sai is the visible living manifestation of the unitary Shiva principle of the identity of Jeevathma and Paramaathma, of the individual Self with the Supreme Self; this is the teaching of both Shiva and Sai and also the supreme teaching of AdhvaithaVedhaantha taught in the Upanishaths.




Commentaries On Mahavakyas Through Linga Creations

Kodaikanal Lingam

Kodaikanal Lingam

Ghandikota V. Subba Rao
Prashaanti Nilayam – July 1999

Bhagavaan Shri Sathya Sai Baba, as the incarnation or embodiment of Aathmik consciousness, is tireless in explaining in stunningly simplest possible terms the highest philosophical or, I should say, metaphysical or transcendental Upanishadhik statements. His casually repeated comments on the Mahaavaakya Chathushtaya, the four greatest declarations of Supreme Reality, are unequalled in the entire literature of Vedhaantha which is replete with elaborate but, I must say, very recondite and polemical commentaries of the various Aachaaryas (preceptors).

Svaami not only uses simple imageries, similes and metaphors, but also most uniquely illustrates these aphoristic TRUTHS by the materialisation of divinised objects representing or symbolising such Truths in the most telling manner. The latest innovation in the young computer World is called Virtual Reality. It is “Reality as it were”; as though it is real. Supreme reality; by itself, transcends the senses: it is above senses; the instruments of knowledge we have in this body are below the senses. Virtual Reality is only a reflection of Reality; at best it is an appearance of Reality like Maaya in Vedhaantha.

Bliss is the Lord’s form
Thaiththireeya Upanishath describes the bliss-filled formof the Divine Self, called PURUSHA, which is also the Omni-self or the supreme personality of the Godhead. This is pictured as a bird in a telling passage of this Upanishath. It says: Love is His head, Thasya Priyam Eva Shirah. Joy is His right side or wing, Modho Dhakshinah Pakshah. Delight is the left side or wing of this bird or Purusha, Pramodhah Uttharah Pakshah. Bliss is its Central truth or heart, Aanandha Aathmaa and Brahman is its tail or support, Brahma Puchcham Prathishthaa.

Again Baba uses another telling imagery in this connection, there is the vast ocean of Bliss in total awareness of the Supreme Reality, Aanandha Samudhra. When the Sun of knowledge, or Jnaana Bhaaskara, rises and its radiance heats up the waters of the Ocean of Bliss, vapours of consciousness rise and envelop the universal sky. Thus, Consciousness pervades the entire universe. This constant integrated awareness is called Prajnaanam and that is the Light that spreads its radiance all over the Cosmos and hence the statement, Prajnaanam Brahma.

Prajnaanam Brahma” is symbolised by Brahmaanda Linga
Prajnaanam Brahma is the foremost of the great declarations of truth explained in the Thaiththireeya Upanishath in the RigVeda. It declares categorically that Brahman is pure awareness. This is called a Svaruupa Lakshana or a statement, which lays bare the essential nature of Brahman, the Absolute Reality. It is said to be a Svasvaruupa Vaakya expressing the inherent essence of our own self or witnessing Self as being nothing but total awareness or fullest consciousness which pervades the Cosmos. This statement is expressed in the general, third person or impersonal form. Baba explains the import of this primordial nature of Brahman in the most unique manner. He says Amgam or body is the Sangam or meeting place of the Spirit on the one hand, and Matter or Prakrithi on the other. In the Jangam or the moving Spirit or Self; there arises the primordial manifestation of the vision of the LINGAM – from which emerge all micro and macrocosmic entities. In illustration of this unique statement that the all-pervading consciousness is Brahman, Baba materialises the Anda Pinda Brahmaanda LINGAM. This signifies the egg-shaped basic living cell, the egg-shaped human embryo as well as the egg-shaped macrocosmic universe.

He explains that the outer cover of the egg-shaped LINGA is the Anda or Prakrithi, the female principle and the inner Rasa or essence is the Pinda or Purusha or the male principle. These are mutually related and integrated. The outer shell is made up of matter and the inner core is Divinity itself. Thus, the body is a vessel containing Jeevaathma, the apparently individualised Self-effulgent Divinity. All living beings including an Avathaar or God in human form, are expressions of Anda Pinda-Lingam, which is also the shape of the Brahmaanda or cosmos, every particle of which is animated by Divine Consciousness.

Baba says that if one is completely free from anger and jealousy one can experience the vision of Divine Unity in all its Cosmic Diversity. It is the vision of unity in multiplicity that the Mahaa Vaakya: Prajnaanam Brahma evokes in us. In other words, the I, or, the Self in the microcosm, is the same as that in the macrocosm. This is the essence of the Anda-Pinda-Brahmaanda Lingam.

By contemplating on the profound truth, that the consciousness in the living cell (in the living human embryo, in the individual living being and in the innumerable universes or, cosmos as a whole) is nothing but the Self-same divine entity, we expand our individualised, self-limited consciousness into the Universal Divine Consciousness. The air in the bubble is the same as the air in the outside. When the bubble bursts, the air inside merges with the air outside.

This stage is called Saalokya, living in the realm of Spiritual Consciousness, expressed in the corresponding statement. “I am in the Light”. It signifies the expansion of the “I” consciousness into the “He” Consciousness and finally culminating in the unifying “We” consciousness. Baba says that all knowledge related concepts of Ajnaana, Jnaana, Vunaana, Sujnaana (negative, positive, specialized or spiritual types of knowledge) are only modifications of one and the same principle of PRAJNAANA. Prajnaana is immanent in the Anthahkarana as the inner principle, which absorbs and interprets the messages received through the senses. All the sense organs are Jada or insentient by themselves. It is Prajnaana that animates and activates the inertsenses and makes them instruments of inner consciousness. Prajnaana is the master who presides over the physical, mental, intellectual, emotional and ego oriented expressions of our Mind. Therefore, it is not correct to equate Prajnaana with mere intellect, knowledge or wisdom. These inner, sense-oriented entities are transient or impermanent.

All the senses function because of the divine, all-pervasive consciousness that operates in every being. All the great elements are pervaded by Prajnaana or divinity. For example, in water the Divine is present as Prajna. That is why, when a person becomes unconscious, water is sprinkled over him in order to restore his latent power of consciousness. The universe consists of innumerable objects in all of which, the one unchanging eternal principle is the Aathma, that is Prajnaana, and that is Brahman. There is no difference between Prajnaana and Brahman. Constant integrated awareness or Prajnaana is Brahman itself!

Prajnaanam Brahma expresses the truth of universal consciousness as Supreme Divinity. This is expressed in the indirect third person or a generalised, unparticularised declaration of the highest truth-wisdom. It is called Svaruupa Lakshana Vaakya or the statement defining the very nature or essence of Brahman – the Light Supreme. The dawn of this wisdom signifies living in Saalokyam – in the all-embracing spiritual consciousness. Sah + lokya: The one who is to be fully comprehended and its realisation is expressed as “I am in the light of supreme consciousness”. The light enveloping the individual and every other entity in the cosmos is Prajnaanam – the illumination of total awareness.

In terms of Sai Consciousness, the spirit of Mahaavaakya PRAJNAANAM BRAHMA, corresponds to the Sai Suurya Gaayathree:

OM Bhaaskaraaya Vidhmahe<
Sai-dheevaaya Dheemahi
Thanna-suuryah prachodayaath

This Manthra links the devotee with the Cosmic Divine Body visualised as Sai Suurya (Sai as effulgent Sun God).

Ayam Aathma Brahma” corresponds to Sadhaashiva Linga
The second great declaration is Ayam Aathmaa Brahma; this individual living Self is nothing but the Omni-self. This is termed as an Anubhava Vaakya. This statement is in the nature of an experiential statement flowing out of the glimpse of Divinity. This declaration is from the Atharva Vedha (Maanduukyopanishath). The light of Supreme All Pervasive consciousness is experienced in the inmost self. This statement internalizes the external light of Divinity. This corresponds to the feeling that, the Supreme Light of Divinity, is very much in the apparently individualised self.

The body is the moving temple of God and the deity inside is Jeevaathma, the embodied self imbued with the Eternal Life principle or the Shiva Thathva. If there is no Shiva principle in the body it only becomes a Shava or mere corpse. Shiva is the Light of Life and, as such, this statement corresponds to the mark or Linga of the eternal life principle. This Sadhaa Shiva Linga symbolises the Person who is ever of the form of Shiva. Here and everywhere, night and day, in joy and grief; he is Shivam i.e. happy, auspicious and graceful. Bliss or Aanandham is his breath, his motive force, his demeanour, and His inner and outer expression.

Baba materialises and then instructs us to install, the Sadaashiva Linga in our Consciousness and all things will he revealed to us by the grace of the Divine Indweller. Ayam Aathma Brahma brings us close to Divinity. It is thus comparable to Saameepya Mukthi, which is the state where we are freed from worldly thoughts and when all thoughts dwell only on the Divinity Supreme. This declaration revolves around the meditation on Thejas as the illuminating Shiva Consciousness. “That Light is in Myself’- is the ineffable experience of a spiritual practice called, Jyothir Dhyaana; internalising the vision of the radiant Sadhaa-Shiva-Principle or Linga installed within oneself.

In terms of Sai Consciousness, the Spirit of the Mahaavaakya, AYAM AATHMA BRAHMA, corresponds to the Sai Hiranyagarbha Gaayathree:

OM Premaathmanaaya Vidhmahe
Hiranyagarbhauya Dheemahi
Thannah-sathyah Prachodhayaath

This Manthra links the devotee with the Cosmic Divine Mind visualised as Sai Hiranyagarbha (Sai as the Golden Wombed God).

Thath Thvam Asi (Thou art That) ” Symbolised by Jnaana Linga
The third great Upanishadik declaration is Thath Thvam Asi – Thou art that. This statement is from the Chaandhogya Upanishath of the Saama Vedha. The great preceptor Uddhaalaka Aaruni instructed his son Shvethakethu in the secret of Brahma Vidhyaa – the Science of understanding of the Supreme Reality. This great instruction is repeated nine times to drive home the point that the Jeevathma, the individual Self should be realised as nothing but Paramaathma, the Supreme Omni-Self. Thathvamasi Swethaketho!is the final instruction of Uddhaalaka Maharishi. This is therefore called Brahmopadhesha Vaakya, the instructional declaration.

The spiritual aspirant for liberation or Mumukshu is directly addressed in the second person singular case and told, in no uncertain terms, that, he and the Divinity are one and the same. It corresponds to the realisation that, the Light of Supreme Divinity and the Light of Consciousness within are identical: “I and the Light are the same”. Thath Thvam Asi is symbolised by the Jnaana Lingam, the high water mark of realising the supreme knowledge or Brahma Vidhya. It is repeated nine times – nine being the representation of Parabrahma so that one is established firmly in the conviction that he is not the body, not the senses, not the mind, not the bundle of Vaasanas or the ego-self He is nothing but Divinity, The Supreme Self

This statement evokes the state of Saaruupyam-attaining the same form or characteristics of Divinity – being free of all other qualities. It corresponds to the principle of the eternal life breath – Vaayu Thathva, which permeates all beings. The particular spiritual exercise to reveal this state is called Sathyavathi, the incessant search into one’s own truth. The search of Koham, who am I, results in the knowledge of Brahman. This statement is represented by Jnaana Linga – the mark of supreme knowledge, as created by Baba.

In terms of Sai Consciousness, the spirit of Mahaavaakya, THATH THVAM ASI, corresponds to the Sai (Eeshvara) Gaayathree:

OM Saayeeshvaraaya Vidhmahe
Sathya-dhevaaya Dheemahi
Thannah-sarvah Prachodhayaath

This Manthra links the devotee with the Cosmic Divine Life visualised as Sai Eeshvara (Sai as the Supreme God).

Aathma Linga signifies “Aham Brahma Asmi” – I am Brahman
The fourth great declaration is “Aham Brahmaasmi”. This is from the Brihadhaaranya Upanishath of the Yajurvedha. It is in the first person singular case, expressing first hand knowledge with experience. This is called Anusandhaana Vaakya. The true import of’ this statement signifies the complete alignment of oneself with the Supreme Cosmic Self defined as Sathyam, Jnaanam, Anantham, Aanandham, Brahma. Truth, Omniscience, Infinity and Bliss characterise the Parabrahman.

This statement is represented by the infinite space principle Aakaasha Thathva. The fruit of the realisation of this great declaration is Saayujya itself i.e., uniting with Supreme Divinity. Its vision is symbolised by the creation by Baba of Aathma Linga: the Aathmik consciousness is united with Braahmik consciousness. The Brihadhaaranya prefaces this great statement with an introductory declaration. Brahma Vaa Idham Agra Aaseeth, “Verily, in the beginning, this was all Brahman”. It is then stated that Brahman knew Itself as “I am Brahman” “Aham Brahmaasmi”. When It knew Itself as Brahman, It became the Supreme All in All “Thasmaath Thath Sarvamaabhavath”. Then, the Upanishath declares that the one who realizes the import of this great truth becomes himself the All-in-All. It is so even now with respect to the demi-Gods, Rishis and humans. Even the demi-Gods cannot prevent the human from becoming this All-in-All, for the human Self has become their own Self! In terms of the analogy of Light of Consciousness, the meaning of this great statement is “I am the Supreme Light”. Therefore, the truth of this statement is represented by Baba’s creation of the Aathma Linga emerging out of his stomach and mouth on Mahaashiva Raathri night. The Aathma Linga is the ultimate experience of Braahmik consciousness. As Baba states: “The Aathma Linga is like the pot containing sea water, immersed in the self same sea”. “It is just like sugar only; which can be made into dolls of various shapes and forms”. “Just as water freezes into ice, Aathma freezes into the individual”. It remains the self-same water.

In terms of Sai Consciousness, the spirit of the Mahaavaakya AHAM BRAHMA ASMI corresponds to the Non-dual Sai Panchaakshari (five-lettered) formula:


This Manthra exemplifies the identity of devotee with Sai-Shiva (the Modern as well as the ancient Primordial Absolute Divinity).

The Imagery of Ganga Merging in the Ocean
First, there is the ocean of Aathmik bliss. Aanandha is the very form of Aathma. We are all waves of the ocean of Bliss, in terms of Aadhi Shankaraachaarya’s immortal poetic work of devotion called Aanandha Lahari. When the Sun of Braahmik consciousness shines and spreads its divine rays on the Ocean of Bliss, the waters evaporate creating vapours of (Bliss) Consciousness which rise and envelope the entire space. Thus consciousness pervades the Cosmos with all its microscopic life forms as well as the macroscopic Worlds. This phenomenon corresponds to the import of the first great Vedhaanthik declaration, Prajnaanam Brahma: Total Awareness is the very nature of the Cosmic Self. In order to illustrate the all inclusive concept of Braahmik consciousness, Baba speaks about and materialises from his stomach-womb as it were, the Anda Pinda Brahmaanda Linga which was emitted through his mouth on Mahaa Shiva Raathri days. The Linga is the egg-shaped total Cosmos in which exists the Andas, the egg-shaped living cells, the Pindas, the egg-shaped human embryos as well as the egg-shaped innumerable universes, Brahmaanda. This Linga symbolises the statement Prajnaanam Brahma.

To continue the metaphor of the ocean waters vapourising and spreading everywhere, the second phase begins when these vapours cumulate as rain-bearing clouds. These clouds, when they rise and touch the snowy abode of Shiva in the Himaalayas, precipitate as individual raindrops. This stage corresponds to the second Upanishadhik Mahaavaakya, Ayam Aathma Brahma:

This Aathma, embodied as Jeevathmas, is nothing but liquefied vapours of all-embracing consciousness. The formation of these raindrops of consciousness in an individualised form; is symbolised by Bhagavaan Baba’s creation and emission of Sadhaa Shiva Linga. Jeeva is none other than Shiva and without Shiva or vital Praanik force, the Jeeva will turn into Shava or a corpse only. Dheho Dhevaalayah Prokthah Jeevo Shivah-Sanaathanah, which means that the body is a temple of God and the Jeeva, the embodied soul, is none other than the most ancient and yet the ever fresh eternal Shiva.

Baba’s stunning, symbolic creation of Sadhaa Shiva Lingais the most appropriate reminder and homage to the eternal Shiva principle in the Jeeva, the embodied Aathma or Self.

Now, the third stage: The individual raindrops combine together and form into the life supportive waters of the Ganga which gurgles down the Himaalayan mountain slopes and enters the vast plain of Aaryaavartha. In its journey down the hills, and plains, it keeps rushing forward to its destination at Ganga-Saagar – the meeting point of Ganga with the ocean. After all, the Jeevathma cannot live in separation of the Paramaathma and the inexorable law of divine gravity helps it reach the Ocean of Divine Bliss Consciousness.

The rushing, down-flowing river is propelled by the instruction, Thath Thvam Asi, the third great Upanishaahik declaration: “Thou art That”. That stands for Paramaathma and Thou stands for Jeevaathma. This stage corresponds to the statement “I and the Light are the same”. Baba wonderfully manifests a Linga, which is called Jnaanalinga to symbolise the essential import of this Maha Vaakya! It represents the light of Supreme Knowledge of the essential unity of Jeevaathma and Paramaathma.

The Jeevaathmas in the form of the river of life,. Ganga, keeps yearning to reach and unite with the ocean of Paramaathma. But then, the Jeeva, which has acquired on its Journey the dirt and dust and all types of selfish trash is to be purified, before it can unite with the ocean. The ocean therefore, keeps pushing the river till such time that its purifying salinity penetrates more and more into the rushing dirty river water. This is the high-tide time when the ocean of Bliss overflows into the backwaters, which are drained of their dirt in the process.

When the river of life is finally received by the waters of the ocean of bliss, the merging River of Life experiences the import of the fourth great Upanishadhik declaration, Aham Brahma Asmi; “I am the Brahman; I am the Supreme Light and Supreme Love and the Supreme Truth”. Having tasted the nectarine divine essence, the merging river is filled with bliss: Raso Vai Sah; Rasagguhyevaayam Labdhvaa Aanandhee Bhavathi:

This is the most profound statement exemplifying the fullest alignment of the Jeevaathma, the embodied individual self, with the Paramaathma, the Supreme Omniself. Baba symbolises the import of this great statement, Aham Brahma Asmi by the creation and emission of the Aathma Linga, symbolizing complete Self-Realisation and Identity with Brahman.

The above four great declarations are the highest quintessence of Vedhaanthik wisdom. Baba is the most modern divine commentator who illumines the Mahaavaakyas as themselves by concretizing their import through the Creation of various types of Lingas. In effect, Baba’s Linga creations reveal the essential unity of the Jeevaathma with Paramaathma.


Healing Shiva Lingam 2

Paying Homage To A Holy Man

Paying Homage To A Holy Man
Monday December 15, 2008

SOME 1,000 devotees, many of whom were attired in white and saffron clothes, turned up at Dewan Sri Pinang in Penang to celebrate Sathya Sai Baba’s 83rd birthday in grand style recently.

Various activities were held to mark the occasion, including vedic chanting and bhajans, blood donation and the presentation of donations to six charitable organisations.

Sathya Sai Baba Birthday Celebrations In Penang

Picture Above: United by prayers – Devotees of different religious traditions lighting the kutuvilaku (traditional Indian light) in front of Sai Baba’s altar and chanting prayers in Tamil, Mandarin and English.

State executive councillor Phee Boon Poh, who wore a white kurta, spoke of his family’s association with Sai Baba and the guidance he received from the holy man in carrying out his duties to the state and the people.

“I did not believe in other religions apart from Buddhism until my father, the late Phee Joo Teik who was an ardent Sai Baba devotee, told me that all religions have the same aim which is to help people,” he said.

Phee, who is state Health, Welfare and Caring Society Committee chairman, later presented RM10,000 from a well-wisher to a representative of the Ramakrishna Ashrama.

He said the well-wisher had given him two cheques of RM10,000 each for charitable organisations.

Sri Sathya Sai Baba Centre Penang chairman V. V. Sarachandran said Phee’s family had, in their possession, a robe worn by Sai Baba.

He said the robe was presented by Sai Baba to Joo Teik in the early 1990s.

“His family has loaned this robe for display at the main altar during this celebration,” he said.

Sathya Sai Baba Birthday Celebrations Joy

Picture Above: Auspicious day – Penang Sathya Sai Baba Centre member Chee Lean Inn (in white) cutting her birthday cake together with several children. Chee, 83, shares the same birthday as Sai Baba.

The highlight of the evening was a musical presentation of Smaranam comprising an ensemble of talented musicians and singers.

The evening concluded with an hour of bhajan (devotional congregational singing) by devotees.


Om – Aum – Pranava – Omkara

Om Omkara

Om – Aum – Pranava – Omkara
Oh, the Glories of Om! “Aum” is a variant spelling of “Om”. The word can be spelled either way because the letter “o” is regarded as a diphthong consisting of “a” and “u”. There is quite a division among people as to how Om is actually pronounced. Many people try to accentuate the “au” sound in aum, trying to make it sound like “ow-m” or “awe-m”. However, “aum” is pronounced “om” as in “home”. The “au” sound is an extremely subtle intonation that naturally arises, when Om is intoned, and can be heard when the pitch is increased. One does not have to accentuate the “au” sound in Om to hear it. Just intone Om as “om” and you will hear it naturally. Just intone the mantra slowly.

Information on Om and all about Om and Aum

Of all the mantras, the most powerful and the significant one is the single-syllabled incantation called the Pranava. This is the OM. The available literature upon the significances of the Vedic mantra is almost voluminous. Nowhere in the world can we meet with a more sacred symbol that has got such a vast amount of significance.

From Vedic times until the present day the word ‘OM’ has been taken as a symbol and as an aid to meditation by spiritual aspirants. It is accepted both as one with ‘Brahman’ and as the medium, the Logos, connecting man and God. The entire history of the syllable is in the revelations of the Vedas and in the declarations of the Upanishads.

There is a verse in the Vedas: ‘Prajapathi vai idam agra asit’ (In the beginning was Prajapathi, the Brahman): ‘Tasya vak dvitiya asit’ (With whom was the Word): ‘Vag vai Paraman Brahma’ (And the Word was verily the Supreme Brahman).** This sphota has its symbol in the word OM. The sound of OM is also called ‘Pranava’, meaning, that it is something that pervades life, or runs through prana or breath.

The very central theme of the Mandukya Upanishad is the syllable OM through which the mystery of Brahman is gathered to a point. The text of this Upanishad first treats OM in terms of the Upanishadic doctrine of the three states of waking, dream, and deep sleep, but then passes on to the ‘fourth’ (turiya), thus transporting us beyond the typical Upanishadic sphere into that of the later ‘classic Advaita Vedanta’. Speaking of OM, the Taittiriya Upanishad says: “Thou art the sheath of Brahman.’ That is, OM is the container for the Supreme and, therefore, invoking OM is invoking the Supreme.

In every piece of music there are three aspects, namely (1) the meaning of the song; (2) the laws of music, and (3) the sound of the song. Similarly, on OM there are three aspects. The first is the mere sound, the mere mantra as pronounced by the mouth; the second is the meaning of the syllable, which is to be realized through feeling; and the third is the application of OM to your character, singing it in your acts, and so through your life.

OM represents the Self which is the Supreme Nondual Reality. The Self is known in four states, namely, the waking state, the dream state, the deep-sleep state, and the fourth state called the turiya. All these states are represented in the three sounds of OM (i.e., A, U, M***), and the silence that follows and surrounds the syllable.

The sound A represents the waking state; the sound U represents the dream state, and the sound M represents the deep sleep state. The waking state is superimposed on the A sound because it is the first of the three states of consciousness, and so is the sound A the very first of the letters of the alphabet – in all languages. The dream is but a view within the mind of the impressions that had reflected on the surface of the mental lake during the waking state. Besides, the dream state occurs between the waking and the deep-sleep state, and comes second among the three states of consciousness. And so, U, being next to A in order of sounds, and also since it is between A and M, is treated as representing the dream state. On the M sound of OM is superimposed the deep-sleep state. The comparison between the last sound of the OM and sleep lies in that it is the closing sound of the syllable, just as deep sleep is the final stage of the mind in rest. A short pregnant silence is inevitable between two successive OMs. On this silence is superimposed the idea of the fourth state, known as turiya. This is the state of Perfect Bliss when the individual Self recognises the identity with the Supreme.

In OM, the sounds A, U, and M are called mantras or forms; there is also in AUM the common principle called the amatra-OM, that which signifies the things-in-itself, running through and pervading the threefold phenomena of waking, dream, and deep sleep. The law of memory is that the rememberer and the experiencer must be one and the same individual, or else memory is impossible. So, as we can remember all our experiences in all three planes, there must necessarily be a single common factor which was a witness of all the happenings in all the three planes. There must be some entity within ourselves who is present in the waking world, who moves and illuminates the dream, who is a distant observer in the deep sleep world, and yet who is not conditioned by any of these three realms. This entity, conceived as the fourth state (turiya), is the Real, the Changeless, the Intelligent Principle.

The syllable OM symbolizes both the spheres:(1) the phenomenal, visible sphere of the ‘jagat’, wherein the manifestations of time and space appear and perish, and (2) the transcendent, timeless sphere of the Imperishable Being, which is beyond and yet one with it. Thus, A the ‘waking state’, U, the ‘dream’, and M, the ‘deep sleep’, and the silence, ‘turiya’, all the four together comprise the totality of this manifestation of Atman-Brahman as a syllable. Just as the sound M manifests itself, grows, becomes transformed in its vocal quality, and finally subsides into the silence that follows****, so too the four ‘states’ or components of being ultimately merge into the homogeneous silence of the ‘fourth’ (turiya). The other three states are transformations of the one experience, which taken together constitute the totality of its modes, whether regarded from the microcosmic or from the macrocosmic point of view.

The A and U are essential to the sound as M, or as the silence (turiya) against which the sound appears. Moreover, it would be a mistake to say that AUM did not exist while the silence reigned; for it would be still potentially present even in the silence. The actual manifestation of the syllable, on the other hand, is fleeting and evanescent, whereas the silence abides. The silence, indeed, is present elsewhere during a local pronunciation of the AUM – that is to say (by analogy), transcendentally during the creation, manifestation, and dissolution of the universe.

It may be asked as to why this particular word ‘OM’ should be chosen as the word representative of the ‘thought’ out of which the universe has become manifested. The answer may be given in Swami Vivekananda’s own words: “This OM is the only possible symbol which covers the whole ground, and there is none other like it. The sphota is the material of all worlds, yet it is not any definite word in its fully formed state. That is to say, if all the particularities which distinguish one word from another be removed, then what remains will be the sphota. Therefore, this sphota is called the Nada-Brahman, the sound-Brahman.

Now, every word symbol intended to express the inexpressible sphota, will so particularise it that it will no longer be the sphota. That which particularise it the least and, at the same time, most approximately expresses its nature will be the truest symbol thereof; and this is the OM, and the OM only; because, these three letters A, U, M, pronounced in combination as OM, can alone be the generalized symbol of all possible sounds. The letter A is the least differentiate of all sounds. Again, all articulate sounds are produced in the space within the mouth – beginning with the root of the tongue and ending at the lips – the throat-sound is A, and M is the lip-sound; and U exactly represents the rolling forward of the impulse which begins at the root of the tongue, continuing till it ends in the lips.”

If properly pronounced, this OM will represent in itself the whole phenomenon of sound production, and no other word can do this; and this, therefore, is the fittest symbol of the sphota, which is the real meaning of the OM. And as the symbol can never be separated from the thing signified, the OM and the sphota are one. And, as the sphota, being the finer side of the manifested universe, is nearer to God, and is indeed the first manifestation of Divine Wisdom, this OM is truly symbolic of God.

OM thus represents the entire manifested world and the unmanifest, and also that which lies beyond both the manifest and the unmanifest – the Brahman, which is the changeless substratum for the changing objects of the world of experience.

To every mantra, OM, the Pranava, is added on. And without ‘OM’ no sacred chant has its power. Just as a living body has no vitality when the life-giving breath is not flowing through its veins, so too, a mantra has no life in it without the addition of the Pranava.

Vedantic students generally practise the repetition of and the mediation upon the symbol provided by the Pranava – this is called the Pranava upasana. OM represents, in its silent significance, both the manifest and the unmanifest, which together constitute the entire subtle and gross world. The word loka in Sanskrit is generally translated as ‘world’, but, in its etymological meaning, it signifies ‘a field of experience’.

The entire possibility of experience in life has been terraced by the rsis into fourteen worlds; seven higher lokas and seven lower worlds. There are three worlds in which a limited ego-centre comes to play its game of reincarnation and repeated deaths: these are (1) Bhur-loka, the physical earth; (2) Bhuvar-loka, the world next to the physical and closely connected with it, but constituted of finer matter; and (3) Suvar-loka, the heavenly world. Beyond these are the four other ‘worlds’ wherein the ego comes to move about and enjoy in its higher evolutionary life, and they are called the Mahar-loka, Jana- loka, Tapa-loka, and Satya-loka.

In the Hindu literature we also find conceptions of other ‘worlds’ such as Indra-loka, Candra-loka, Surya-loka, Pitra-loka, etc., which are special ‘realms of experiences’ located within the above regions.

Below these seven ‘worlds’ there is yet another set of seven ‘worlds’ called the talas. They are named as Pa-talam, Maha-talam, Rasa-talam, Tala- talam, Su-talam, Vi-talam, and A-talam.

Of these fourteen ‘worlds’, Bhur-Bhuvar-Suvar, denoting the ‘three worlds’, are called the vyahrtis. In the Gayatri Mantra, when these vyahrtis are chanted, the meditator can visualise the ‘three worlds’ as arising from, existing in, and disappearing into AUM. He can subjectively identify them with the waking, dream, and deep-sleep conditions of consciousness, transcending which extends the realms of the Infinite. All of them are represented in the symbol OM. In this sense, the vyahrtis in the Gayatri represent in one sweep the entire ‘world’ of the subjective and the objective experiences of man.

Excerpted from Swami Chinmayananda
Mantra and Japa – Gayatri Meditation and Life.
Central Chinmaya Mission Trust, Bombay, India

Sathya Sai Baba said about Om:

V. MANDUKYOPANISHAD: This Upanishad is the kernel of Vedantha; it is the most profound among all the Upanishads; it is also the chiefest, having the distinction of being recommended as, by itself, enough to lead man to salvation. It is very brief, consisting of just a dozen manthras! They are divided into four sections, Agama, Vaithathya, Adwaitha and Alathasanthi. In the Agamaprakarana, the secret doctrine of Pranava which is the key to self-realisation is expounded. In the second Prakatana, the doctrine of Dualism, the great obstacle to liberation is discussed and rebutted. In the third, the A-dwaitha or non-dual Unity is propounded. The last Prakarana describes certain mutually contradictory non-Vedic doctrines and rejects them.

No sound is beyond the ken of Om; all sounds are permutations and products of Om. Brahmam too is Om, identified by It and with It. The Brahmam, which is beyond Vision, is manifest for the vision as Atma.

The distinctions of Viswa, Taijasa and Prajna are but appearances imposed on the Atma; that is to say the Atma continues the same, unaffected by the waking, the dreaming and the deep-sleep stages of man’s existence. This Atma and the Atma which one refers to as ‘I’ are both the same. The ‘I’ or the Atma swims like a fish in the river, paying no regard to this bank or that, though the waters are limited and guided by them. In deep sleep, all the vasanas or impulses are suspended and though they still persist, they are not manifest or active. In dream, man follows the impulses and wins satisfaction in the process. All the manifold pulls and attractions of the sensory world, which impel man towards the objects around him, are born during the waking and the dream stages. The mind is full of agitations and these are the fertile fields where the vasanas grow, multiply and strike root. As a matter of fact, it is the agitating mind that causes Creation, that is behind all Srishti.

There is however a Fourth stage, distinct from these three: it is named Thuriya! This stage cannot be described by words or even imagined by the mind, for it is beyond both Buddhi and Manas. The experience is inadequately described as Santham, Sivam, Adwaitham; that is all. It is Peace. It is Grace. It is One-ness. The mental agitations are stilled and so there is no more mind. It is the conquest of the mind, its negation, the A-manaska stage. What a victory it is! For, in deep sleep the Mind is latent; in dream, the Mind is restless with agitations; in the waking stage, it is active and motivating. In all the three stages, Truth remains unknown. The objective world is but a delusion of the agitated mind, the super-imposition on the rope of a non-existent snake. The world is not born, nor does it die; it is born when you are ignorant; it dies when you become wise.

The AUM of the Omkara, representing the Viswa, Taijasa and Prajna aspects of the waking, dreaming and deep sleep stages of existence, have each a particular role in Sadhana. Upasana which A emphasises more, makes one realise all desires; if U is concentrated upon, then Jnana increases and if M is specially dwelt upon in the Upasana, the final merging of the Soul in the Supreme is effected. The Upasaka of Pranava will also earn the knowledge of the Truth of the world and Creation. The Upasaka, therefore, of the Pranava draws unto himself the reverence of all.

The A, U and M proceed from one to the other in the Pranava and finally merge in an A-manthra, a letterless resonance which thins out into silence. That is the symbol of the Santham, the Sivam and the Adwaitham, the merging of the individualised soul in the Universal, after the shedding of the limiting particulars of name and form. This is not all. The Karikas 24-29 of this Upanishad praise Pranava as the cause of Creation. It is extolled as quenching all grief. Why? He who ruminates on he Om, ever aware of its significance can steadily move on to an Awareness of the Real behind all this unreal Appearance, of the Paramatmathathwa Itself. ~Sathya Sai Baba

Aum Pranava

Researches on Sri Sathya Sai Baba Avatar By Prof. Satya Pal Ruhela

In Search Of Sai Divine

In Search of Sai Divine
A Comprehensive Research Review of Writings and Researches on Sri Sathya Sai Baba Avatar
By Prof. Satya Pal Ruhela
New Delhi, Umang Paperback, a division of MD Publications, 1996
190 pages; ISBN: 817533021X

Back Cover
Sri Sathya Sai Baba is the most venerated and the greatest of all the contemporary divine personalities in the world. He is an Incarnation of God – a combined Incarnation of Shiva and Shakti, Sarvadevataswaroopam (All Gods and Goddesses rolled into One), and is believed to be the Kalki Avatar. In his previous life incarnation, he incarnated as Sri Sai Baba of Shirdi (1838-1918). His teachings, miracles are known worldwide.

His declared Avataric mission is the establishment of Dharma (Righteousness), lightening the lamp of love in every heart, interpreting the spiritual heritage of man that has been distorted and dilated in the intervening ages, and to achieve the supreme task of uniting as one family the entire mankind and usher in the ‘Golden Age’ for the humanity.

More than 400 books and thousands of articles and papers and many researches have been published in many world languages on Sri Sathya Sai Baba and his Avataric mission on this Planet during the last 25 years.

This book is a comprehensive and uptodate review of all the significant writings and research contributions of Sai Devotee-writers, and Scholar of Religion, Philosophers, Sociologists, Psychologists and Psychiatrists, Educationists, Management Scientists, Physical Scientists and Medical Scientists who have come closer to Baba and studied his unique divine personality as Avatar, his teachings, his miracles, his charisma, his global activities and his enchanting and soothing utopia for the distressed mankind.

Prof. Satya Pal Ruhela was Professor of Education (Sociology) at the Advanced Institute of Education studies, Jamia Millia Islamia (Central University), New Delhi. He is pioneering Sociologist of Education in India and an internationally known social scientist and educationist. He is an ardent Sai devotee, and has contributed several enlightening books and researches in the fields of Sociology, Social Anthropology, Education, Futurology and Sai phenomena. His writings, published in USA, Germany, Japan, UNESCO, France and India

Prayer to Bhagavan Sri Sathya Sai Baba
‘Forgive Me My Transgression Lord Sai’ (Poem)
A Commitment to Humanity

Section I
Sri Sathya Sai Baba: A Brief Introduction

1. A Brief Introduction of Baba
2. Sri Sathya Sai Baba on Himself: Identity and Role
3. Sai Mythologies: Prophecies About the Advent of Sri Sathya Sai Avatar

Section II
What Researches Say on Sri Sathya Sai Baba

4. Contributions of Devotees and Scholars of Religion
5. Contributions of Philosophers
6. Contributions of Sociologists
7. Contributions of Psychologists and Psychiatrists
8. Contributions of Educationists
9. Contributions of Management Scientists
10. Contributions of Physical Scientists
11. Contributions of Medical Scientists
12. Conclusion

The book is available at:
Saujanya Books
Vedams Books
Sathya Sai Book Centre, Toronto, Canada
Sri Sathya Sai Books, UK

J. Jagadeesan’s Letter About The Sathya Sai Baba Controversy

Jagadeesan And The Sathya Sai Controversy

J. Jagadeesan’s Letter About The Sathya Sai Baba Controversy

An Open Letter to All Malaysia Leaders of Sai Centers and Youth
Coordinators (National, Regional and Center Levels)
Date: 7th October 2000
Re: The Sai Movement – The Future – The External Threat

Dear Brothers and Sisters,

Recently, I sent an open letter to all Malaysian Sai leaders and youth coordinators on the subject of “The Internal Threat.” Today I would like to address the issue of “The External Threat” to the Sai movement. The “INTERNET” has become both a curse and a blessing! A blessing for those who seek to advance the boundaries of knowledge and to communicate good and noble thoughts to all at the click of a button, and a curse to all who use this incredible technology to indulge in filth and negativity!

I am specifically referring to the spread of negativity about Bhagawan Baba by forces that have their own agenda of Action! Unfortunately, since youth are the ones who most extensively use the Internet, they are often both the perpetrators and victims of this insidious campaign to malign the name of one of the noblest beings, who has walked the earth – nay – a Being of Divine Majesty who walks this earth.

Let me put this to you in the crudest terms possible, for I have no better way to demonstrate to you the grossness of the actions some are taking! If you see faeces on the ground, would you take it and hand it over to your friend? If you heard someone hurling vile accusations about your father and mother would you pass this on to your friend? Yet this is what some adults and youth are doing! Some do it in mistaken innocence of a gossip monger, who even though he or she does not believe in the gossip, feels a sense of “self glorification” by being the one to pass on the gossip… with a conniving whisper “have you heard of this?”

There are yet others, whose faith is weak, who have been involved with Sai, at a superficial level even for a long time! Others having possibly been denied of a miracle or favor from Sai, or ignored by Him after considerable personal attention, eagerly take up this filth and pass it on to others – hoping that others will also equally deny the Divine force and majesty of Sai!

This is the pathetic story of the fox that got its tail cut and is now trying to persuade others that a “cut tail” is the fashionable thing to have! In the story of the “fox that cut its tail” the other foxes saw through the insidious plan of the fox and chased him away! Unfortunately, in the case of Sai Centers and Sai devotees, many “Sai foxes” have unwittingly allowed their tails to be cut and they are thus depriving themselves of the greatest chance of a lifetime!

I say all this with certainty, for I acclaim the Divine Force that Sai represents, from the point view of one who was at one time a strong anti-Sai! It is thus not a blind “herd mentality” that I follow – but a firm conviction from not only my own experience, but that of many other devotees and even beings of the 4th dimension! I have written enough about these in my books “Journey to God” – Parts 1, 2, 3 and 4 to warrant further elaboration. What Does Sai Say? Let me quote to all of you an extract of a letter from Sri Indulal Shah, the International Chairman! I quote. “Some time ago I had circulated a quotation from Bhagawan Baba’s divine discourse. I reproduce the same below:

“Many of you are pained by what some papers are indulging in, regarding me! Many are urging that something should be done about it. But, I am holding everyone back, for that is the best way to deal with both praise and blame. The ocean knows no overflowing or drying up. It is ever full, ever majestic and ever unconcerned.”

In my 35 years of association with Bhagawan, on several occasions He explains such incidents as “fly on an ear of an Elephant” which is not necessary to be disturbed or Baba reminds us that people will throw stones towards trees only if there are fruits. Let us collectively ponder what is our duty? It is our test on the path of experiencing Divinity. What vigil and fences have to be built around our organization? Let us remember nothing happens or moves without His wish. Everything that happens is for good, provided we are conscious of our Duty and personal efforts that should follow.

If one asks me (i.e. Jega), who will be the one who will bend and break at the first adverse winds of allegations and filth: it will be those who have remained in the periphery of the organization and those who have lived on the periphery of the Sai message. Also those who expect something from Sai, those who want His constant personal physical attention, those who live constantly on the margin of Sai’s physical miracles, those who have not lived the message of Sai through Service for mankind and selfless love for all – these are the potential drop-outs!!

Just examine silently those who have “dropped out” or turned against Sai, and you will discover this truth! Do not condemn them! Do not vilify them – only pray that they find Peace and Love in their lives!

“Close Devotees,” some of you have been stunned by the fact that so called “close devotees” of Sai have dropped out because of this filth that is being spread through their ears and eyes and into their minds! Devotees who have had so many “interviews,” those who have received Baba’s divine manifestations (rings, pendants, etc) have dropped out and so our jaws drop in amazement!

But, is this so unusual? Who betrayed Christ? Was it His enemies or those closest to Him? Who dared wage a war against Krishna – those who were His enemies or those who went to Him seeking His help? Was not Ravana, the Asura who turned against Rama, close to Divinity, for was it not from the Divine that he received his powers? Was not Hiranyakasipu (the father of Prahlada), the Asura who turned against the Devas and even Narayana Himself, close to Divinity – for was it not Divinity who conferred on him the awesome powers he used, to deny Divinity!

The Puranas and the history of all great souls are replete with stories of those who, once close, than turned against the Divinity they worshipped! How many of you are aware of the vile accusations hurled against the Buddha and Ramakrishna Paramahamsa, during their respective lifetimes? If Jesus who had 11 disciples, had in his last moments, one who denied Him and another who betrayed Him, can one imagine what one can expect of the Sai phenomena, who has millions who revere Him!

Only a little intelligence is required to ascertain the TRUTH. Has any living being on earth, in his own lifetime motivated so much good and godly work for the needy and manifested so much transformation in millions – to go beyond self and to serve the poor, sick and the needy? Would anyone need to set-up such a huge worldwide edifice of selfless service and human values, to indulge in the type of filth that is being passed around? Use your own judgement!

Has your life not changed? Perhaps not, if you are still at the level of the Sai form, Sai miracles and Sai bhajans! But, if you are one who has plunged into making the Sai message a part of your life, your own experience, your own awe regarding what good work has been done and can be achieved to benefit all, will be the only witness you need to testify to the Divine grandeur of the Avarthar of the Kali Yuga!

In the Greek legend, Ulysses had to plug his ears and that of his fellow shipmates, so that the false and tempting voices of the “sirens” would not lead them to disaster, as they searched for the golden fleece! Now in our voyage for the “golden age,” the voices of modern sirens are tempting devotees away from Faith, Belief, Goodness and Love to hate and negativity! We do not have an ancient Ulysses to plug our ears! The modern Ulysseses are the selfless service and selfless love that Sai has motivated among those who follow His Teachings!

These will be the earplugs that must help us to overcome these treacherous times! I pray to all! Do not transmit the filth to others! Do not allow the filth to contaminate your mind! If you feel you do not want to follow the Sai path, by all means step aside, but do not incur the sin of coming between God and His devotees, the message of every vahana (vehicle) in a Hindu temple. For those who love Sai, let us do more! Let us manifest His miracles, His “Vibuthi” (Divine Glory) in society, by we ourselves becoming His Divine miracles, by transforming society to Love and Unity, through our selfless Love and our selfless Service! Please reflect on this, circulate to whomever you want to and act accordingly. Sai Ram and God bless!

Yours in service,

J. Jagadeesan

Relevant Links:
NEW –> Response To Timothy Conway Regarding Jagadeesan Letter

Exposing Critic’s Smear Campaigns Against Sathya Sai Baba
Alaya Rahm Self-Dismissed His Own Lawsuit Against The SSB Society
Alaya Rahm – A 6-Year-Long Daily User Of Illegal Street Drugs And Alcohol
A Scathing Response To Critics About Alaya Rahm’s Failed Lawsuit
UK BBC ‘Secret Swami’
The Truth About The Alleged Sathya Sai Baba ‘Sex Scandal’

Sri Sathya Sai Baba – Experiences Of D.V. Krishna Rao

Spiritual Master Sathya Sai Baba

Sri Sathya Sai Baba – Experiences Of D.V. Krishna Rao

Mr. D.V.Krishna Rao,
District Educational Officer (Rtd),
D.No.604-B, NGOs Colony,
Vanasthalipuram, Hyderabad – 500 661

Mr. D.V.Krishna Rao, a retired Educational Officer of the Government of Andhra Pradesh, narrates his experiences of the Divinity of Bhagavan in his own words.

‘It was 1974. I was the Head Master of a Government High School at Nalgonda. I did not know anything about Sri Sathya Sai Baba in those days. However, I was participating in spiritual and devotional activities. In one such meeting, I ran into a devotee of Sri Sathya Sai who gave me the book ‘Sathyam Sivam Sundaram’. As I went through it, I was flabbergasted by what I read. I was pleasantly surprised that a Divine Personality who would remind us of Krishna Leelas is amidst us in this Kaliyuga; and, that too, in our own state. I thought that I was unfortunate in not being aware of such things that far.

At the instance of my Sai-devotee-friend, four others and I started Sri Sathya Sai Seva Samstha at Nalgonda and began to take up Bhajans as well as service activities. We also went to Puttaparthi for seva and had Darshan of Swami for the first time. On return from Puttaparthi, I set up Swami Mandiram in our house.

On one Thursday morning, we completed Nagara Sankirtana and returned to our house. We gave Harati to Bhagavan. Then we noticed that the white dress of Bhagavan in the Photograph in our Manidram changed to ochre colour!

After we set up ‘Sai Mandir’, we used to offer naivedyam to Swami. We serve all the food items cooked in the house on a plate and keep it before the Photograph of Swami. Then we draw the curtain to the Mandir and come out.

That day also we placed the plate before the Photograph of Swami in which the colour of the dress changed. After a few minutes, we went in, removing the curtain. Though we served rice, curries, curd, etc separately, we found that, to our surprise, those items were mixed as if Swami partook the meal. Besides a few cooked grains of rice smeared with curd were stuck at the lips of Swami in the Photograph!

When we put coffee in a cup before the Photograph, we used to find it a little empty. When we placed a pan (killi), there used to be some mark of it on Swami’s mouth in the Photograph. This went on for 10 days. Many people came and witnessed it. It was happening only when the curtain was drawn. After the curtain was drawn we used to wait for a few minutes. Then fine fragrance used to emanate from my six-year-old son – as a signal that Swami partook the meal. Then only we used to go, withdraw the curtain, bring out the plate and take it as Prasadam.

One day our younger son was sitting near the Sai Mandir in our house. The curtain was drawn. Suddenly, the curtain was pressed aside a little and Swami appeared to my son, and called him. My son was afraid and came running to us to tell about it. We used to find Swami’s palm print in vibhuti on ochre colour curtain.

We arranged a cot and bed for Swami in that room. During night, we used to spread the bed, draw the curtain and come out. In the morning we used to roll the bed and keep the bedroll on the cot. One day we forgot to roll the bed. But we noticed that it was neatly rolled. None of the members of my family or the servants went near it.

We shifted to Hyderabad in 1977 on transfer. After a few days, Swami began to partake meal even in our Hyderabad house. We took a Photograph of that scene and preserved.

On one Sivaratri day, Swami did not touch the food. At that time I used to feel elated at Swami partaking meal in my house, which gradually incited in me ego and pride. Swami did not take food on that day, perhaps, because of my pride. I repented and prayed to Bhagavan to excuse me. We went to Sivam and prayed to Swami to take meal in our house excusing me for my egocentric feelings. When I returned home, I was told that Swami had taken the meal as before.’

— Mr. D.V.Krishna Rao